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Vyasa, Volume 1

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Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1
       Books 1, 2 and 3

Translator: Kisari Mohan Ganguli

Release Date: March 26, 2005 [EBook #15474]
Last Updated: November 6, 2016

Language: English

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 1

ADI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,
Juliet Sutherland, Project Manager. Additional proofing and formatting at
sacred-texts.com, by J. B. Hare.



TRANSLATOR’S PREFACE

The object of a translator should ever be to hold the mirror upto his
author. That being so, his chief duty is to represent so far as
practicable the manner in which his author’s ideas have been expressed,
retaining if possible at the sacrifice of idiom and taste all the
peculiarities of his author’s imagery and of language as well. In regard
to translations from the Sanskrit, nothing is easier than to dish up
Hindu ideas, so as to make them agreeable to English taste. But the
endeavour of the present translator has been to give in the following
pages as literal a rendering as possible of the great work of Vyasa. To
the purely English reader there is much in the following pages that will
strike as ridiculous. Those unacquainted with any language but their own
are generally very exclusive in matters of taste. Having no knowledge of
models other than what they meet with in their own tongue, the standard
they have formed of purity and taste in composition must necessarily be a
narrow one. The translator, however, would ill-discharge his duty, if for
the sake of avoiding ridicule, he sacrificed fidelity to the original. He
must represent his author as he is, not as he should be to please the
narrow taste of those entirely unacquainted with him. Mr. Pickford, in
the preface to his English translation of the Mahavira Charita, ably
defends a close adherence to the original even at the sacrifice of idiom
and taste against the claims of what has been called ‘Free Translation,’
which means dressing the author in an outlandish garb to please those to
whom he is introduced.

In the preface to his classical translation of Bhartrihari’s Niti Satakam
and Vairagya Satakam, Mr. C.H. Tawney says, “I am sensible that in the
present attempt I have retained much local colouring. For instance, the
ideas of worshipping the feet of a god of great men, though it frequently
occurs in Indian literature, will undoubtedly move the laughter of
Englishmen unacquainted with Sanskrit, especially if they happen to
belong to that class of readers who revel their attention on the
accidental and remain blind to the essential. But a certain measure of
fidelity to the original even at the risk of making oneself ridiculous,
is better than the studied dishonesty which characterises so many
translations of oriental poets.”

We fully subscribe to the above although, it must be observed, the
censure conveyed to the class of translators last indicated is rather
undeserved, there being nothing like a ‘studied dishonesty’ in their
efforts which proceed only from a mistaken view of their duties and as
such betray only an error of the head but not of the heart. More than
twelve years ago when Babu Pratapa Chandra Roy, with Babu Durga Charan
Banerjee, went to my retreat at Seebpore, for engaging me to translate
the Mahabharata into English, I was amazed with the grandeur of the
scheme. My first question to him was,--whence was the money to come,
supposing my competence for the task. Pratapa then unfolded to me the
details of his plan, the hopes he could legitimately cherish of
assistance from different quarters. He was full of enthusiasm. He showed
me Dr. Rost’s letter, which, he said, had suggested to him the
undertaking. I had known Babu Durga Charan for many years and I had the
highest opinion of his scholarship and practical good sense. When he
warmly took Pratapa’s side for convincing me of the practicability of the
scheme, I listened to him patiently. The two were for completing all
arrangements with me the very day. To this I did not agree. I took a
week’s time to consider. I consulted some of my literary friends,
foremost among whom was the late lamented Dr. Sambhu C. Mookherjee. The
latter, I found, had been waited upon by Pratapa. Dr. Mookherjee spoke to
me of Pratapa as a man of indomitable energy and perseverance. The result
of my conference with Dr. Mookherjee was that I wrote to Pratapa asking
him to see me again. In this second interview estimates were drawn up,
and everything was arranged as far as my portion of the work was
concerned. My friend left with me a specimen of translation which he had
received from Professor Max Muller. This I began to study, carefully
comparing it sentence by sentence with the original. About its literal
character there could be no doubt, but it had no flow and, therefore,
could not be perused with pleasure by the general reader. The translation
had been executed thirty years ago by a young German friend of the great
Pundit. I had to touch up every sentence. This I did without at all
impairing faithfulness to the original. My first ‘copy’ was set up in
type and a dozen sheets were struck off. These were submitted to the
judgment of a number of eminent writers, European and native. All of
them, I was glad to see, approved of the specimen, and then the task of
translating the Mahabharata into English seriously began.

Before, however, the first fasciculus could be issued, the question as to
whether the authorship of the translation should be publicly owned,
arose. Babu Pratapa Chandra Roy was against anonymity. I was for it. The
reasons I adduced were chiefly founded upon the impossibility of one
person translating the whole of the gigantic work. Notwithstanding my
resolve to discharge to the fullest extent the duty that I took up, I
might not live to carry it out. It would take many years before the end
could be reached. Other circumstances than death might arise in
consequence of which my connection with the work might cease. It could
not be desirable to issue successive fasciculus with the names of a
succession of translators appearing on the title pages. These and other
considerations convinced my friend that, after all, my view was correct.
It was, accordingly, resolved to withhold the name of the translator. As
a compromise, however, between the two views, it was resolved to issue
the first fasciculus with two prefaces, one over the signature of the
publisher and the other headed--‘Translator’s Preface.’ This, it was
supposed, would effectually guard against misconceptions of every kind.
No careful reader would then confound the publisher with the author.

Although this plan was adopted, yet before a fourth of the task had been
accomplished, an influential Indian journal came down upon poor Pratapa
Chandra Roy and accused him openly of being a party to a great literary
imposture, viz., of posing before the world as the translator of Vyasa’s
work when, in fact, he was only the publisher. The charge came upon my
friend as a surprise, especially as he had never made a secret of the
authorship in his correspondence with Oriental scholars in every part of
the world. He promptly wrote to the journal in question, explaining the
reasons there were for anonymity, and pointing to the two prefaces with
which the first fasciculus had been given to the world. The editor
readily admitted his mistake and made a satisfactory apology.

Now that the translation has been completed, there can no longer be any
reason for withholding the name of the translator. The entire translation
is practically the work of one hand. In portions of the Adi and the Sabha
Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms
of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and
about half a fasciculus during my illness, was done by another hand. I
should however state that before passing to the printer the copy received
from these gentlemen I carefully compared every sentence with the
original, making such alterations as were needed for securing a
uniformity of style with the rest of the work.

I should here observe that in rendering the Mahabharata into English I
have derived very little aid from the three Bengali versions that are
supposed to have been executed with care. Every one of these is full of
inaccuracies and blunders of every description. The Santi in particular
which is by far the most difficult of the eighteen Parvas, has been made
a mess of by the Pundits that attacked it. Hundreds of ridiculous
blunders can be pointed out in both the Rajadharma and the Mokshadharma
sections. Some of these I have pointed out in footnotes.

I cannot lay claim to infallibility. There are verses in the Mahabharata
that are exceedingly difficult to construe. I have derived much aid from
the great commentator Nilakantha. I know that Nilakantha’s authority is
not incapable of being challenged. But when it is remembered that the
interpretations given by Nilakantha came down to him from preceptors of
olden days, one should think twice before rejecting Nilakantha as a guide.

About the readings I have adopted, I should say that as regards the first
half of the work, I have generally adhered to the Bengal texts; as
regards the latter half, to the printed Bombay edition. Sometimes
individual sections, as occurring in the Bengal editions, differ widely,
in respect of the order of the verses, from the corresponding ones in the
Bombay edition. In such cases I have adhered to the Bengal texts,
convinced that the sequence of ideas has been better preserved in the
Bengal editions than the Bombay one.

I should express my particular obligations to Pundit Ram Nath Tarkaratna,
the author of ‘Vasudeva Vijayam’ and other poems, Pundit Shyama Charan
Kaviratna, the learned editor of Kavyaprakasha with the commentary of
Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the
manager of the Bharata Karyalaya. All these scholars were my referees on
all points of difficulty. Pundit Ram Nath’s solid scholarship is known to
them that have come in contact with him. I never referred to him a
difficulty that he could not clear up. Unfortunately, he was not always
at hand to consult. Pundit Shyama Charan Kaviratna, during my residence
at Seebpore, assisted me in going over the Mokshadharma sections of the
Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type
of a learned Brahman of ancient India. Babu Aghore Nath Banerjee also has
from time to time, rendered me valuable assistance in clearing my
difficulties.

Gigantic as the work is, it would have been exceedingly difficult for me
to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir
Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the
late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these
eminent men know from the beginning that the translation was proceeding
from my pen. Notwithstanding the enthusiasm, with which my poor friend,
Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies
would have flagged and patience exhausted but for the encouraging words
which I always received from these patrons and friends of the enterprise.

Lastly, I should name my literary chief and friend, Dr. Sambhu C.
Mookherjee. The kind interest he took in my labours, the repeated
exhortations he addressed to me inculcating patience, the care with which
he read every fasciculus as it came out, marking all those passages which
threw light upon topics of antiquarian interest, and the words of praise
he uttered when any expression particularly happy met his eyes, served to
stimulate me more than anything else in going on with a task that
sometimes seemed to me endless.

Kisari Mohan Ganguli

Calcutta



THE MAHABHARATA

ADI PARVA

SECTION I

Om! Having bowed down to Narayana and Nara, the most exalted male being,
and also to the goddess Saraswati, must the word Jaya be uttered.

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the
Puranas, bending with humility, one day approached the great sages of
rigid vows, sitting at their ease, who had attended the twelve years’
sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those
ascetics, wishing to hear his wonderful narrations, presently began to
address him who had thus arrived at that recluse abode of the inhabitants
of the forest of Naimisha. Having been entertained with due respect by
those holy men, he saluted those Munis (sages) with joined palms, even
all of them, and inquired about the progress of their asceticism. Then
all the ascetics being again seated, the son of Lomaharshana humbly
occupied the seat that was assigned to him. Seeing that he was
comfortably seated, and recovered from fatigue, one of the Rishis
beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed
Sauti, and where hast thou spent the time? Tell me, who ask thee, in
detail.’

Accomplished in speech, Sauti, thus questioned, gave in the midst of that
big assemblage of contemplative Munis a full and proper answer in words
consonant with their mode of life.

“Sauti said, ‘Having heard the diverse sacred and wonderful stories which
were composed in his Mahabharata by Krishna-Dwaipayana, and which were
recited in full by Vaisampayana at the Snake-sacrifice of the high-souled
royal sage Janamejaya and in the presence also of that chief of Princes,
the son of Parikshit, and having wandered about, visiting many sacred
waters and holy shrines, I journeyed to the country venerated by the
Dwijas (twice-born) and called Samantapanchaka where formerly was fought
the battle between the children of Kuru and Pandu, and all the chiefs of
the land ranged on either side. Thence, anxious to see you, I am come
into your presence. Ye reverend sages, all of whom are to me as Brahma;
ye greatly blessed who shine in this place of sacrifice with the
splendour of the solar fire: ye who have concluded the silent meditations
and have fed the holy fire; and yet who are sitting--without care, what,
O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred
stories collected in the Puranas containing precepts of religious duty
and of worldly profit, or the acts of illustrious saints and sovereigns
of mankind?”

“The Rishi replied, ‘The Purana, first promulgated by the great Rishi
Dwaipayana, and which after having been heard both by the gods and the
Brahmarshis was highly esteemed, being the most eminent narrative that
exists, diversified both in diction and division, possessing subtile
meanings logically combined, and gleaned from the Vedas, is a sacred
work. Composed in elegant language, it includeth the subjects of other
books. It is elucidated by other Shastras, and comprehendeth the sense of
the four Vedas. We are desirous of hearing that history also called
Bharata, the holy composition of the wonderful Vyasa, which dispelleth
the fear of evil, just as it was cheerfully recited by the Rishi
Vaisampayana, under the direction of Dwaipayana himself, at the
snake-sacrifice of Raja Janamejaya?’

“Sauti then said, ‘Having bowed down to the primordial being Isana, to
whom multitudes make offerings, and who is adored by the multitude; who
is the true incorruptible one, Brahma, perceptible, imperceptible,
eternal; who is both a non-existing and an existing-non-existing being;
who is the universe and also distinct from the existing and non-existing
universe; who is the creator of high and low; the ancient, exalted,
inexhaustible one; who is Vishnu, beneficent and the beneficence itself,
worthy of all preference, pure and immaculate; who is Hari, the ruler of
the faculties, the guide of all things moveable and immoveable; I will
declare the sacred thoughts of the illustrious sage Vyasa, of marvellous
deeds and worshipped here by all. Some bards have already published this
history, some are now teaching it, and others, in like manner, will
hereafter promulgate it upon the earth. It is a great source of
knowledge, established throughout the three regions of the world. It is
possessed by the twice-born both in detailed and compendious forms. It is
the delight of the learned for being embellished with elegant
expressions, conversations human and divine, and a variety of poetical
measures.

In this world, when it was destitute of brightness and light, and
enveloped all around in total darkness, there came into being, as the
primal cause of creation, a mighty egg, the one inexhaustible seed of all
created beings. It is called Mahadivya, and was formed at the beginning
of the Yuga, in which we are told, was the true light Brahma, the eternal
one, the wonderful and inconceivable being present alike in all places;
the invisible and subtile cause, whose nature partaketh of entity and
non-entity. From this egg came out the lord Pitamaha Brahma, the one only
Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one
Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha,
and the seven sons of Daksha. Then appeared the man of inconceivable
nature whom all the Rishis know and so the Viswe-devas, the Adityas, the
Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the
Guhyakas, and the Pitris. After these were produced the wise and most
holy Brahmarshis, and the numerous Rajarshis distinguished by every noble
quality. So the water, the heavens, the earth, the air, the sky, the
points of the heavens, the years, the seasons, the months, the
fortnights, called Pakshas, with day and night in due succession. And
thus were produced all things which are known to mankind.

And what is seen in the universe, whether animate or inanimate, of
created things, will at the end of the world, and after the expiration of
the Yuga, be again confounded. And, at the commencement of other Yugas,
all things will be renovated, and, like the various fruits of the earth,
succeed each other in the due order of their seasons. Thus continueth
perpetually to revolve in the world, without beginning and without end,
this wheel which causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand,
thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu,
Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and
Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was
Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three
sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing
numerous offspring. The illustrious Dasa-jyoti had ten thousand,
Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number
of Sata-jyoti’s offspring. From these are descended the family of the
Kurus, of the Yadus, and of Bharata; the family of Yayati and of
Ikshwaku; also of all the Rajarshis. Numerous also were the generations
produced, and very abundant were the creatures and their places of abode.
The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma,
Artha, and Kama--also various books upon the subject of Dharma, Artha,
and Kama; also rules for the conduct of mankind; also histories and
discourses with various srutis; all of which having been seen by the
Rishi Vyasa are here in due order mentioned as a specimen of the book.

The Rishi Vyasa published this mass of knowledge in both a detailed and
an abridged form. It is the wish of the learned in the world to possess
the details and the abridgement. Some read the Bharata beginning with the
initial mantra (invocation), others with the story of Astika, others with
Uparichara, while some Brahmanas study the whole. Men of learning display
their various knowledge of the institutes in commenting on the
composition. Some are skilful in explaining it, while others, in
remembering its contents.

The son of Satyavati having, by penance and meditation, analysed the
eternal Veda, afterwards composed this holy history, when that learned
Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of
Parasara, had finished this greatest of narrations, he began to consider
how he might teach it to his disciples. And the possessor of the six
attributes, Brahma, the world’s preceptor, knowing of the anxiety of the
Rishi Dwaipayana, came in person to the place where the latter was, for
gratifying the saint, and benefiting the people. And when Vyasa,
surrounded by all the tribes of Munis, saw him, he was surprised; and,
standing with joined palms, he bowed and ordered a seat to be brought.
And Vyasa having gone round him who is called Hiranyagarbha seated on
that distinguished seat stood near it; and being commanded by Brahma
Parameshthi, he sat down near the seat, full of affection and smiling in
joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi,
said, “O divine Brahma, by me a poem hath been composed which is greatly
respected. The mystery of the Veda, and what other subjects have been
explained by me; the various rituals of the Upanishads with the Angas;
the compilation of the Puranas and history formed by me and named after
the three divisions of time, past, present, and future; the determination
of the nature of decay, fear, disease, existence, and non-existence, a
description of creeds and of the various modes of life; rule for the four
castes, and the import of all the Puranas; an account of asceticism and
of the duties of a religious student; the dimensions of the sun and moon,
the planets, constellations, and stars, together with the duration of the
four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences
called Nyaya, Orthoephy and Treatment of diseases; charity and
Pasupatadharma; birth celestial and human, for particular purposes; also
a description of places of pilgrimage and other holy places of rivers,
mountains, forests, the ocean, of heavenly cities and the kalpas; the art
of war; the different kinds of nations and languages: the nature of the
manners of the people; and the all-pervading spirit;--all these have been
represented. But, after all, no writer of this work is to be found on
earth.’

“Brahma said. ‘I esteem thee for thy knowledge of divine mysteries,
before the whole body of celebrated Munis distinguished for the sanctity
of their lives. I know thou hast revealed the divine word, even from its
first utterance, in the language of truth. Thou hast called thy present
work a poem, wherefore it shall be a poem. There shall be no poets whose
works may equal the descriptions of this poem, even, as the three other
modes called Asrama are ever unequal in merit to the domestic Asrama. Let
Ganesa be thought of, O Muni, for the purpose of writing the poem.’

“Sauti said, ‘Brahma having thus spoken to Vyasa, retired to his own
abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of
obstacles, ready to fulfil the desires of his votaries, was no sooner
thought of, than he repaired to the place where Vyasa was seated. And
when he had been saluted, and was seated, Vyasa addressed him thus, ‘O
guide of the Ganas! be thou the writer of the Bharata which I have formed
in my imagination, and which I am about to repeat.”

“Ganesa, upon hearing this address, thus answered, ‘I will become the
writer of thy work, provided my pen do not for a moment cease writing.”
 And Vyasa said unto that divinity, ‘Wherever there be anything thou dost
not comprehend, cease to continue writing.’ Ganesa having signified his
assent, by repeating the word Om! proceeded to write; and Vyasa began;
and by way of diversion, he knit the knots of composition exceeding
close; by doing which, he dictated this work according to his engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred
verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of
their meaning, O Muni, no one is able, to this day, to penetrate those
closely knit difficult slokas. Even the omniscient Ganesa took a moment
to consider; while Vyasa, however, continued to compose other verses in
great abundance.

The wisdom of this work, like unto an instrument of applying collyrium,
hath opened the eyes of the inquisitive world blinded by the darkness of
ignorance. As the sun dispelleth the darkness, so doth the Bharata by its
discourses on religion, profit, pleasure and final release, dispel the
ignorance of men. As the full-moon by its mild light expandeth the buds
of the water-lily, so this Purana, by exposing the light of the Sruti
hath expanded the human intellect. By the lamp of history, which
destroyeth the darkness of ignorance, the whole mansion of nature is
properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the
divisions called Pauloma and Astika are the root; the part called
Sambhava is the trunk; the books called Sabha and Aranya are the roosting
perches; the books called Arani is the knitting knots; the books called
Virata and Udyoga the pith; the book named Bhishma, the main branch; the
book called Drona, the leaves; the book called Karna, the fair flowers;
the book named Salya, their sweet smell; the books entitled Stri and
Aishika, the refreshing shade; the book called Santi, the mighty fruit;
the book called Aswamedha, the immortal sap; the denominated
Asramavasika, the spot where it groweth; and the book called Mausala, is
an epitome of the Vedas and held in great respect by the virtuous
Brahmanas. The tree of the Bharata, inexhaustible to mankind as the
clouds, shall be as a source of livelihood to all distinguished poets.”

“Sauti continued, ‘I will now speak of the undying flowery and fruitful
productions of this tree, possessed of pure and pleasant taste, and not
to be destroyed even by the immortals. Formerly, the spirited and
virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son
of Ganga and of his own mother, became the father of three boys who were
like the three fires by the two wives of Vichitra-virya; and having thus
raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse
abode to prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the
supreme journey, that the great Rishi Vyasa published the Bharata in this
region of mankind; when being solicited by Janamejaya and thousands of
Brahmanas, he instructed his disciple Vaisampayana, who was seated near
him; and he, sitting together with the Sadasyas, recited the Bharata,
during the intervals of the ceremonies of the sacrifice, being repeatedly
urged to proceed.

Vyasa hath fully represented the greatness of the house of Kuru, the
virtuous principles of Gandhari, the wisdom of Vidura, and the constancy
of Kunti. The noble Rishi hath also described the divinity of Vasudeva,
the rectitude of the sons of Pandu, and the evil practices of the sons
and partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes
originally in twenty-four thousand verses; and so much only is called by
the learned as the Bharata. Afterwards, he composed an epitome in one
hundred and fifty verses, consisting of the introduction with the chapter
of contents. This he first taught to his son Suka; and afterwards he gave
it to others of his disciples who were possessed of the same
qualifications. After that he executed another compilation, consisting of
six hundred thousand verses. Of those, thirty hundred thousand are known
in the world of the Devas; fifteen hundred thousand in the world of the
Pitris: fourteen hundred thousand among the Gandharvas, and one hundred
thousand in the regions of mankind. Narada recited them to the Devas,
Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas,
and Rakshasas: and in this world they were recited by Vaisampayana, one
of the disciples of Vyasa, a man of just principles and the first among
all those acquainted with the Vedas. Know that I, Sauti, have also
repeated one hundred thousand verses.

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its
trunk; Bhimasena, its branches; the two sons of Madri are its full-grown
fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess,
took up his abode with the Munis in a certain forest as a sportsman,
where he brought upon himself a very severe misfortune for having killed
a stag coupling with its mate, which served as a warning for the conduct
of the princes of his house as long as they lived. Their mothers, in
order that the ordinances of the law might be fulfilled, admitted as
substitutes to their embraces the gods Dharma, Vayu, Sakra, and the
divinities the twin Aswins. And when their offspring grew up, under the
care of their two mothers, in the society of ascetics, in the midst of
sacred groves and holy recluse-abodes of religious men, they were
conducted by Rishis into the presence of Dhritarashtra and his sons,
following as students in the habit of Brahmacharis, having their hair
tied in knots on their heads. ‘These our pupils’, said they, ‘are as your
sons, your brothers, and your friends; they are Pandavas.’ Saying this,
the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the
distinguished class of citizens shouted exceedingly for joy. Some,
however, said, they were not the sons of Pandu; others said, they were;
while a few asked how they could be his offspring, seeing he had been so
long dead. Still on all sides voices were heard crying, ‘They are on all
accounts welcome! Through divine Providence we behold the family of
Pandu! Let their welcome be proclaimed!’ As these acclamations ceased,
the plaudits of invisible spirits, causing every point of the heavens to
resound, were tremendous. There were showers of sweet-scented flowers,
and the sound of shells and kettle-drums. Such were the wonders that
happened on the arrival of the young princes. The joyful noise of all the
citizens, in expression of their satisfaction on the occasion, was so
great that it reached the very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the
Pandavas resided there, respected by all and without apprehension from
any one.

The principal men were pleased with the purity of Yudhishthira, the
courage of Arjuna, the submissive attention of Kunti to her superiors,
and the humility of the twins, Nakula and Sahadeva; and all the people
rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in
the midst of a concourse of Rajas, by performing a very difficult feat of
archery. And from this time he became very much respected in this world
among all bowmen; and in fields of battle also, like the sun, he was hard
to behold by foe-men. And having vanquished all the neighbouring princes
and every considerable tribe, he accomplished all that was necessary for
the Raja (his eldest brother) to perform the great sacrifice called
Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by
the valour of Bhimasena and Arjuna, slain Jarasandha (the king of
Magadha) and the proud Chaidya, acquired the right to perform the grand
sacrifice of Rajasuya abounding in provisions and offering and fraught
with transcendent merits. And Duryodhana came to this sacrifice; and when
he beheld the vast wealth of the Pandavas scattered all around, the
offerings, the precious stones, gold and jewels; the wealth in cows,
elephants, and horses; the curious textures, garments, and mantles; the
precious shawls and furs and carpets made of the skin of the Ranku; he
was filled with envy and became exceedingly displeased. And when he
beheld the hall of assembly elegantly constructed by Maya (the Asura
architect) after the fashion of a celestial court, he was inflamed with
rage. And having started in confusion at certain architectural deceptions
within this building, he was derided by Bhimasena in the presence of
Vasudeva, like one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of
various objects of enjoyment and diverse precious things, was becoming
meagre, wan, and pale. And Dhritarashtra, some time after, out of
affection for his son, gave his consent to their playing (with the
Pandavas) at dice. And Vasudeva coming to know of this, became
exceedingly wroth. And being dissatisfied, he did nothing to prevent the
disputes, but overlooked the gaming and sundry other horried
unjustifiable transactions arising therefrom: and in spite of Vidura,
Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas
kill each other in the terrific war that ensued.’

“And Dhritarashtra hearing the ill news of the success of the Pandavas
and recollecting the resolutions of Duryodhana, Kama, and Sakuni,
pondered for a while and addressed to Sanjaya the following speech:--

‘Attend, O Sanjaya, to all I am about to say, and it will not become thee
to treat me with contempt. Thou art well-versed in the shastras,
intelligent and endowed with wisdom. My inclination was never to war, not
did I delight in the destruction of my race. I made no distinction
between my own children and the children of Pandu. My own sons were prone
to wilfulness and despised me because I am old. Blind as I am, because of
my miserable plight and through paternal affection, I bore it all. I was
foolish alter the thoughtless Duryodhana ever growing in folly. Having
been a spectator of the riches of the mighty sons of Pandu, my son was
derided for his awkwardness while ascending the hall. Unable to bear it
all and unable himself to overcome the sons of Pandu in the field, and
though a soldier, unwilling yet to obtain good fortune by his own
exertion, with the help of the king of Gandhara he concerted an unfair
game at dice.

‘Hear, O Sanjaya, all that happened thereupon and came to my knowledge.
And when thou hast heard all I say, recollecting everything as it fell
out, thou shall then know me for one with a prophetic eye. When I heard
that Arjuna, having bent the bow, had pierced the curious mark and
brought it down to the ground, and bore away in triumph the maiden
Krishna, in the sight of the assembled princes, then, O Sanjaya I had no
hope of success. When I heard that Subhadra of the race of Madhu had,
after forcible seizure been married by Arjuna in the city of Dwaraka, and
that the two heroes of the race of Vrishni (Krishna and Balarama the
brothers of Subhadra) without resenting it had entered Indraprastha as
friends, then, O Sanjaya, I had no hope of success. When I heard that
Arjuna, by his celestial arrow preventing the downpour by Indra the king
of the gods, had gratified Agni by making over to him the forest of
Khandava, then, O Sanjaya, I had no hope of success. When I heard that
the five Pandavas with their mother Kunti had escaped from the house of
lac, and that Vidura was engaged in the accomplishment of their designs,
then, O Sanjaya, I had no hope of success. When I heard that Arjuna,
after having pierced the mark in the arena had won Draupadi, and that the
brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope
of success. When I heard that Jarasandha, the foremost of the royal line
of Magadha, and blazing in the midst of the Kshatriyas, had been slain by
Bhima with his bare arms alone, then, O Sanjaya, I had no hope of
success. When I heard that in their general campaign the sons of Pandu
had conquered the chiefs of the land and performed the grand sacrifice of
the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard
that Draupadi, her voice choked with tears and heart full of agony, in
the season of impurity and with but one raiment on, had been dragged into
court and though she had protectors, she had been treated as if she had
none, then, O Sanjaya, I had no hope of success. When I heard that the
wicked wretch Duhsasana, was striving to strip her of that single
garment, had only drawn from her person a large heap of cloth without
being able to arrive at its end, then, O Sanjaya, I had no hope of
success. When I heard that Yudhishthira, beaten by Saubala at the game of
dice and deprived of his kingdom as a consequence thereof, had still been
attended upon by his brothers of incomparable prowess, then, O Sanjaya, I
had no hope of success. When I heard that the virtuous Pandavas weeping
with affliction had followed their elder brother to the wilderness and
exerted themselves variously for the mitigation of his discomforts, then,
O Sanjaya, I had no hope of success.

‘When I heard that Yudhishthira had been followed into the wilderness by
Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya,
I had no hope of success. When I heard that Arjuna, having, in combat,
pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a
hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope
of success. When I heard that the just and renowned Arjuna after having
been to the celestial regions, had there obtained celestial weapons from
Indra himself then, O Sanjaya, I had no hope of success. When I heard
that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas
proud with the boon they had obtained and which had rendered them
invulnerable even to the celestials, then, O Sanjaya, I had no hope of
success. When I heard that Arjuna, the chastiser of enemies, having gone
to the regions of Indra for the destruction of the Asuras, had returned
thence successful, then, O Sanjaya, I had no hope of success. When I
heard that Bhima and the other sons of Pritha (Kunti) accompanied by
Vaisravana had arrived at that country which is inaccessible to man then,
O Sanjaya, I had no hope of success. When I heard that my sons, guided by
the counsels of Karna, while on their journey of Ghoshayatra, had been
taken prisoners by the Gandharvas and were set free by Arjuna, then, O
Sanjaya, I had no hope of success. When I heard that Dharma (the god of
justice) having come under the form of a Yaksha had proposed certain
questions to Yudhishthira then, O Sanjaya, I had no hope of success. When
I heard that my sons had failed to discover the Pandavas under their
disguise while residing with Draupadi in the dominions of Virata, then, O
Sanjaya, I had no hope of success. When I heard that the principal men of
my side had all been vanquished by the noble Arjuna with a single chariot
while residing in the dominions of Virata, then, O Sanjaya, I had no hope
of success. When I heard that Vasudeva of the race of Madhu, who covered
this whole earth by one foot, was heartily interested in the welfare of
the Pandavas, then, O Sanjaya, I had no hope of success. When I heard
that the king of Matsya, had offered his virtuous daughter Uttara to
Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I
had no hope of success. When I heard that Yudhishthira, beaten at dice,
deprived of wealth, exiled and separated from his connections, had
assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no
hope of success. When I heard Narada, declare that Krishna and Arjuna
were Nara and Narayana and he (Narada) had seen them together in the
regions of Brahma, then, O Sanjaya, I had no hope of success. When I
heard that Krishna, anxious to bring about peace, for the welfare of
mankind had repaired to the Kurus, and went away without having been able
to effect his purpose, then, O Sanjaya, I had no hope of success. When I
heard that Kama and Duryodhana resolved upon imprisoning Krishna
displayed in himself the whole universe, then, O Sanjaya, I had no hope
of success. Then I heard that at the time of his departure, Pritha
(Kunti) standing, full of sorrow, near his chariot received consolation
from Krishna, then, O Sanjaya, I had no hope of success. When I heard
that Vasudeva and Bhishma the son of Santanu were the counsellors of the
Pandavas and Drona the son of Bharadwaja pronounced blessings on them,
then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I
will not fight when thou art fighting--and, quitting the army, went away,
then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and
Arjuna and the bow Gandiva of immeasurable prowess, these three of
dreadful energy had come together, then, O Sanjaya, I had no hope of
success. When I heard that upon Arjuna having been seized with
compunction on his chariot and ready to sink, Krishna showed him all the
worlds within his body, then, O Sanjaya, I had no hope of success. When I
heard that Bhishma, the desolator of foes, killing ten thousand
charioteers every day in the field of battle, had not slain any amongst
the Pandavas then, O Sanjaya, I had no hope of success. When I heard that
Bhishma, the righteous son of Ganga, had himself indicated the means of
his defeat in the field of battle and that the same were accomplished by
the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success.
When I heard that Arjuna, having placed Sikhandin before himself in his
chariot, had wounded Bhishma of infinite courage and invincible in
battle, then, O Sanjaya, I had no hope of success. When I heard that the
aged hero Bhishma, having reduced the numbers of the race of shomaka to a
few, overcome with various wounds was lying on a bed of arrows, then, O
Sanjaya, I had no hope of success. When I heard that upon Bhishma’s lying
on the ground with thirst for water, Arjuna, being requested, had pierced
the ground and allayed his thirst, then, O Sanjaya, I had no hope of
success. When Bayu together with Indra and Suryya united as allies for
the success of the sons of Kunti, and the beasts of prey (by their
inauspicious presence) were putting us in fear, then, O Sanjaya, I had no
hope of success. When the wonderful warrior Drona, displaying various
modes of fight in the field, did not slay any of the superior Pandavas,
then, O Sanjaya, I had no hope of success. When I heard that the
Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna
were all slain by Arjuna himself, then, O Sanjaya, I had no hope of
success. When I heard that our disposition of forces, impenetrable by
others, and defended by Bharadwaja himself well-armed, had been singly
forced and entered by the brave son of Subhadra, then, O Sanjaya, I had
no hope of success. When I heard that our Maharathas, unable to overcome
Arjuna, with jubilant faces after having jointly surrounded and slain the
boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard
that the blind Kauravas were shouting for joy after having slain
Abhimanyu and that thereupon Arjuna in anger made his celebrated speech
referring to Saindhava, then, O Sanjaya, I had no hope of success. When I
heard that Arjuna had vowed the death of Saindhava and fulfilled his vow
in the presence of his enemies, then, O Sanjaya, I had no hope of
success. When I heard that upon the horses of Arjuna being fatigued,
Vasudeva releasing them made them drink water and bringing them back and
reharnessing them continued to guide them as before, then, O Sanjaya, I
had no hope of success. When I heard that while his horses were fatigued,
Arjuna staying in his chariot checked all his assailants, then, O
Sanjaya, I had no hope of success. When I heard that Yuyudhana of the
race of Vrishni, after having thrown into confusion the army of Drona
rendered unbearable in prowess owing to the presence of elephants,
retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope
of success. When I heard that Karna even though he had got Bhima within
his power allowed him to escape after only addressing him in contemptuous
terms and dragging him with the end of his bow, then, O Sanjaya, I had no
hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the
son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to
be slain, then, O Sanjaya, I had no hope of success. When I heard that
the celestial Sakti given by Indra (to Karna) was by Madhava’s
machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful
countenance, then, O Sanjaya, I had no hope of success. When I heard that
in the encounter between Karna and Ghatotkacha, that Sakti was hurled
against Ghatotkacha by Karna, the same which was certainly to have slain
Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard
that Dhristadyumna, transgressing the laws of battle, slew Drona while
alone in his chariot and resolved on death, then, O Sanjaya, I had no
hope of success. When I heard that Nakula. the son of Madri, having in
the presence of the whole army engaged in single combat with the son of
Drona and showing himself equal to him drove his chariot in circles
around, then, O Sanjaya, I had no hope of success. When upon the death of
Drona, his son misused the weapon called Narayana but failed to achieve
the destruction of the Pandavas, then, O Sanjaya, I had no hope of
success. When I heard that Bhimasena drank the blood of his brother
Duhsasana in the field of battle without anybody being able to prevent
him, then, O Sanjaya, I had no hope of success. When I heard that the
infinitely brave Karna, invincible in battle, was slain by Arjuna in that
war of brothers mysterious even to the gods, then, O Sanjaya, I had no
hope of success. When I heard that Yudhishthira, the Just, overcame the
heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O
Sanjaya, I had no hope of success. When I heard that the brave king of
Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O
Sanjaya, I had no hope of success. When I heard that the wicked Suvala of
magic power, the root of the gaming and the feud, was slain in battle by
Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success.
When I heard that Duryodhana, spent with fatigue, having gone to a lake
and made a refuge for himself within its waters, was lying there alone,
his strength gone and without a chariot, then, O Sanjaya, I had no hope
of success. When I heard that the Pandavas having gone to that lake
accompanied by Vasudeva and standing on its beach began to address
contemptuously my son who was incapable of putting up with affronts,
then, O Sanjaya, I had no hope of success. When I heard that while,
displaying in circles a variety of curious modes (of attack and defence)
in an encounter with clubs, he was unfairly slain according to the
counsels of Krishna, then, O Sanjaya, I had no hope of success. When I
heard the son of Drona and others by slaying the Panchalas and the sons
of Draupadi in their sleep, perpetrated a horrible and infamous deed,
then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman
while being pursued by Bhimasena had discharged the first of weapons
called Aishika, by which the embryo in the womb (of Uttara) was wounded,
then, O Sanjaya, I had no hope of success. When I heard that the weapon
Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with
another weapon over which he had pronounced the word “Sasti” and that
Aswatthaman had to give up the jewel-like excrescence on his head, then,
O Sanjaya, I had no hope of success. When I heard that upon the embryo in
the womb of Virata’s daughter being wounded by Aswatthaman with a mighty
weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya,
I had no hope of success.

‘Alas! Gandhari, destitute of children, grand-children, parents,
brothers, and kindred, is to be pitied. Difficult is the task that hath
been performed by the Pandavas: by them hath a kingdom been recovered
without a rival.

‘Alas! I have heard that the war hath left only ten alive: three of our
side, and the Pandavas, seven, in that dreadful conflict eighteen
Akshauhinis of Kshatriyas have been slain! All around me is utter
darkness, and a fit of swoon assaileth me: consciousness leaves me, O
Suta, and my mind is distracted.”

“Sauti said, ‘Dhritarashtra, bewailing his fate in these words, was
overcome with extreme anguish and for a time deprived of sense; but being
revived, he addressed Sanjaya in the following words.

“After what hath come to pass, O Sanjaya, I wish to put an end to my life
without delay; I do not find the least advantage in cherishing it any
longer.”

“Sauti said, ‘The wise son of Gavalgana (Sanjaya) then addressed the
distressed lord of Earth while thus talking and bewailing, sighing like a
serpent and repeatedly tainting, in words of deep import.

“Thou hast heard, O Raja, of the greatly powerful men of vast exertions,
spoken of by Vyasa and the wise Narada; men born of great royal families,
resplendent with worthy qualities, versed in the science of celestial
arms, and in glory emblems of Indra; men who having conquered the world
by justice and performed sacrifices with fit offerings (to the
Brahmanas), obtained renown in this world and at last succumbed to the
sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great
amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory;
Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of
foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and
Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha;
Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good
deeds who performed sacrifices, being assisted therein by the celestials
themselves, and by whose sacrificial altars and stakes this earth with
her habited and uninhabited regions hath been marked all over. These
twenty-four Rajas were formerly spoken of by the celestial Rishi Narada
unto Saivya when much afflicted for the loss of his children. Besides
these, other Rajas had gone before, still more powerful than they, mighty
charioteers noble in mind, and resplendent with every worthy quality.
These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha,
Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava,
Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma;
Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu,
Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and
Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the
Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala;
Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu,
Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu,
Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and
Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These,
O chief, and other Rajas, we hear enumerated by hundreds and by
thousands, and still others by millions, princes of great power and
wisdom, quitting very abundant enjoyments met death as thy sons have
done! Their heavenly deeds, valour, and generosity, their magnanimity,
faith, truth, purity, simplicity and mercy, are published to the world in
the records of former times by sacred bards of great learning. Though
endued with every noble virtue, these have yielded up their lives. Thy
sons were malevolent, inflamed with passion, avaricious, and of very
evil-disposition. Thou art versed in the Sastras, O Bharata, and art
intelligent and wise; they never sink under misfortunes whose
understandings are guided by the Sastras. Thou art acquainted, O prince,
with the lenity and severity of fate; this anxiety therefore for the
safety of thy children is unbecoming. Moreover, it behoveth thee not to
grieve for that which must happen: for who can avert, by his wisdom, the
decrees of fate? No one can leave the way marked out for him by
Providence. Existence and non-existence, pleasure and pain all have Time
for their root. Time createth all things and Time destroyeth all
creatures. It is Time that burneth creatures and it is Time that
extinguisheth the fire. All states, the good and the evil, in the three
worlds, are caused by Time. Time cutteth short all things and createth
them anew. Time alone is awake when all things are asleep: indeed, Time
is incapable of being overcome. Time passeth over all things without
being retarded. Knowing, as thou dost, that all things past and future
and all that exist at the present moment, are the offspring of Time, it
behoveth thee not to throw away thy reason.’

“Sauti said, ‘The son of Gavalgana having in this manner administered
comfort to the royal Dhritarashtra overwhelmed with grief for his sons,
then restored his mind to peace. Taking these facts for his subject,
Dwaipayana composed a holy Upanishad that has been published to the world
by learned and sacred bards in the Puranas composed by them.

“The study of the Bharata is an act of piety. He that readeth even one
foot, with belief, hath his sins entirely purged away. Herein Devas,
Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of;
and likewise Yakshas and great Uragas (Nagas). Herein also hath been
described the eternal Vasudeva possessing the six attributes. He is the
true and just, the pure and holy, the eternal Brahma, the supreme soul,
the true constant light, whose divine deeds wise and learned recount;
from whom hath proceeded the non-existent and existent-non-existent
universe with principles of generation and progression, and birth, death
and re-birth. That also hath been treated of which is called Adhyatma
(the superintending spirit of nature) that partaketh of the attributes of
the five elements. That also hath been described who is purusha being
above such epithets as ‘undisplayed’ and the like; also that which the
foremost yatis exempt from the common destiny and endued with the power
of meditation and Tapas behold dwelling in their hearts as a reflected
image in the mirror.

“The man of faith, devoted to piety, and constant in the exercise of
virtue, on reading this section is freed from sin. The believer that
constantly heareth recited this section of the Bharata, called the
Introduction, from the beginning, falleth not into difficulties. The man
repeating any part of the introduction in the two twilights is during
such act freed from the sins contracted during the day or the night. This
section, the body of the Bharata, is truth and nectar. As butter is in
curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar
among medicines; as the sea is eminent among receptacles of water, and
the cow among quadrupeds; as are these (among the things mentioned) so is
the Bharata said to be among histories.

“He that causeth it, even a single foot thereof, to be recited to
Brahmanas during a Sradha, his offerings of food and drink to the manes
of his ancestors become inexhaustible.

“By the aid of history and the Puranas, the Veda may be expounded; but
the Veda is afraid of one of little information lest he should it. The
learned man who recites to other this Veda of Vyasa reapeth advantage. It
may without doubt destroy even the sin of killing the embryo and the
like. He that readeth this holy chapter of the moon, readeth the whole of
the Bharata, I ween. The man who with reverence daily listeneth to this
sacred work acquireth long life and renown and ascendeth to heaven.

“In former days, having placed the four Vedas on one side and the Bharata
on the other, these were weighed in the balance by the celestials
assembled for that purpose. And as the latter weighed heavier than the
four Vedas with their mysteries, from that period it hath been called in
the world Mahabharata (the great Bharata). Being esteemed superior both
in substance and gravity of import it is denominated Mahabharata on
account of such substance and gravity of import. He that knoweth its
meaning is saved from all his sins.

‘Tapa is innocent, study is harmless, the ordinance of the Vedas
prescribed for all the tribes are harmless, the acquisition of wealth by
exertion is harmless; but when they are abused in their practices it is
then that they become sources of evil.’”



SECTION II

“The Rishis said, ‘O son of Suta, we wish to hear a full and
circumstantial account of the place mentioned by you as Samanta-panchaya.’

“Sauti said, ‘Listen, O ye Brahmanas, to the sacred descriptions I utter
O ye best of men, ye deserve to hear of the place known as
Samanta-panchaka. In the interval between the Treta and Dwapara Yugas,
Rama (the son of Jamadagni) great among all who have borne arms, urged by
impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And
when that fiery meteor, by his own valour, annihilated the entire tribe
of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We
are told that his reason being overpowered by anger he offered oblations
of blood to the manes of his ancestors, standing in the midst of the
sanguine waters of those lakes. It was then that his forefathers of whom
Richika was the first having arrived there addressed him thus, ‘O Rama, O
blessed Rama, O offspring of Bhrigu, we have been gratified with the
reverence thou hast shown for thy ancestors and with thy valour, O mighty
one! Blessings be upon thee. O thou illustrious one, ask the boon that
thou mayst desire.’

“Rama said, ‘If, O fathers, ye are favourably disposed towards me, the
boon I ask is that I may be absolved from the sins born of my having
annihilated the Kshatriyas in anger, and that the lakes I have formed may
become famous in the world as holy shrines.’ The Pitris then said, ‘So
shall it be. But be thou pacified.’ And Rama was pacified accordingly.
The region that lieth near unto those lakes of gory water, from that time
hath been celebrated as Samanta-panchaka the holy. The wise have declared
that every country should be distinguished by a name significant of some
circumstance which may have rendered it famous. In the interval between
the Dwapara and the Kali Yugas there happened at Samanta-panchaka the
encounter between the armies of the Kauravas and the Pandavas. In that
holy region, without ruggedness of any kind, were assembled eighteen
Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come
thereto, they were all slain on the spot. Thus the name of that region, O
Brahmanas, hath been explained, and the country described to you as a
sacred and delightful one. I have mentioned the whole of what relateth to
it as the region is celebrated throughout the three worlds.’

“The Rishis said, ‘We have a desire to know, O son of Suta, what is
implied by the term Akshauhini that hath been used by thee. Tell us in
full what is the number of horse and foot, chariots and elephants, which
compose an Akshauhini for thou art fully informed.’

“Sauti said, ‘One chariot, one elephant, five foot-soldiers, and three
horses form one Patti; three pattis make one Sena-mukha; three
sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a
Vahini; three vahinis together are called a Pritana; three pritanas form
a Chamu; three chamus, one Anikini; and an anikini taken ten times forms,
as it is styled by those who know, an Akshauhini. O ye best of Brahmanas,
arithmeticians have calculated that the number of chariots in an
Akshauhini is twenty-one thousand eight hundred and seventy. The measure
of elephants must be fixed at the same number. O ye pure, you must know
that the number of foot-soldiers is one hundred and nine thousand, three
hundred and fifty, the number of horse is sixty-five thousand, six
hundred and ten. These, O Brahmanas, as fully explained by me, are the
numbers of an Akshauhini as said by those acquainted with the principles
of numbers. O best of Brahmanas, according to this calculation were
composed the eighteen Akshauhinis of the Kaurava and the Pandava army.
Time, whose acts are wonderful assembled them on that spot and having
made the Kauravas the cause, destroyed them all. Bhishma acquainted with
choice of weapons, fought for ten days. Drona protected the Kaurava
Vahinis for five days. Kama the desolator of hostile armies fought for
two days; and Salya for half a day. After that lasted for half a day the
encounter with clubs between Duryodhana and Bhima. At the close of that
day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night
while sleeping without suspicion of danger.

‘O Saunaka, this best of narrations called Bharata which has begun to be
repeated at thy sacrifice, was formerly repeated at the sacrifice of
Janamejaya by an intelligent disciple of Vyasa. It is divided into
several sections; in the beginning are Paushya, Pauloma, and Astika
parvas, describing in full the valour and renown of kings. It is a work
whose description, diction, and sense are varied and wonderful. It
contains an account of various manners and rites. It is accepted by the
wise, as the state called Vairagya is by men desirous of final release.
As Self among things to be known, as life among things that are dear, so
is this history that furnisheth the means of arriving at the knowledge of
Brahma the first among all the sastras. There is not a story current in
this world but doth depend upon this history even as the body upon the
foot that it taketh. As masters of good lineage are ever attended upon by
servants desirous of preferment so is the Bharata cherished by all poets.
As the words constituting the several branches of knowledge appertaining
to the world and the Veda display only vowels and consonants, so this
excellent history displayeth only the highest wisdom.

‘Listen, O ye ascetics, to the outlines of the several divisions (parvas)
of this history called Bharata, endued with great wisdom, of sections and
feet that are wonderful and various, of subtile meanings and logical
connections, and embellished with the substance of the Vedas.

‘The first parva is called Anukramanika; the second, Sangraha; then
Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the
Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha
(setting fire to the house of lac) and then Hidimbabadha (the killing of
Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then
Chitraratha. The next is called Swayamvara (selection of husband by
Panchali), in which Arjuna by the exercise of Kshatriya virtues, won
Draupadi for wife. Then comes Vaivahika (marriage). Then comes
Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),
Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away
of Subhadra). After these come Harana-harika, Khandava-daha (the burning
of the Khandava forest) and Maya-darsana (meeting with Maya the Asura
architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general
campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing
of the Arghya) and Sisupala-badha (the killing of Sisupala). After these,
Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and
Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels
of Arjuna), Kairati. In the last hath been described the battle between
Arjuna and Mahadeva in the guise of a hunter. After this
Indra-lokavigamana (the journey to the regions of Indra); then that mine
of religion and virtue, the highly pathetic Nalopakhyana (the story of
Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince
of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then
the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya
(meeting with Markandeya). Then the meeting of Draupadi and Satyabhama,
Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of
Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction
of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the
story of ‘Savitri’ illustrating the great merit of connubial chastity.
After this last, the story of ‘Rama’. The parva that comes next is called
‘Kundala-harana’ (the theft of the ear-rings). That which comes next is
‘Aranya’ and then ‘Vairata’. Then the entry of the Pandavas and the
fulfilment of their promise (of living unknown for one year). Then the
destruction of the ‘Kichakas’, then the attempt to take the kine (of
Virata by the Kauravas). The next is called the marriage of Abhimanyu
with the daughter of Virata. The next you must know is the most wonderful
parva called Udyoga. The next must be known by the name of ‘Sanjaya-yana’
(the arrival of Sanjaya). Then comes ‘Prajagara’ (the sleeplessness of
Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the
mysteries of spiritual philosophy. Then ‘Yanasaddhi’, and then the
arrival of Krishna. Then the story of ‘Matali’ and then of ‘Galava’. Then
the stories of ‘Savitri’, ‘Vamadeva’, and ‘Vainya’. Then the story of
‘Jamadagnya and Shodasarajika’. Then the arrival of Krishna at the court,
and then Bidulaputrasasana. Then the muster of troops and the story of
Sheta. Then, must you know, comes the quarrel of the high-souled Karna.
Then the march to the field of the troops of both sides. The next hath
been called numbering the Rathis and Atirathas. Then comes the arrival of
the messenger Uluka which kindled the wrath (of the Pandavas). The next
that comes, you must know, is the story of Amba. Then comes the thrilling
story of the installation of Bhishma as commander-in-chief. The next is
called the creation of the insular region Jambu; then Bhumi; then the
account about the formation of islands. Then comes the ‘Bhagavat-gita’;
and then the death of Bhishma. Then the installation of Drona; then the
destruction of the ‘Sansaptakas’. Then the death of Abhimanyu; and then
the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and
then of Ghatotkacha. Then, must you know, comes the story of the death of
Drona of surprising interest. The next that comes is called the discharge
of the weapon called Narayana. Then, you know, is Karna, and then Salya.
Then comes the immersion in the lake, and then the encounter (between
Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the
descriptions of holy shrines, and then genealogies. Then comes Sauptika
describing incidents disgraceful (to the honour of the Kurus). Then comes
the ‘Aisika’ of harrowing incidents. Then comes ‘Jalapradana’ oblations
of water to the manes of the deceased, and then the wailings of the
women. The next must be known as ‘Sraddha’ describing the funeral rites
performed for the slain Kauravas. Then comes the destruction of the
Rakshasa Charvaka who had assumed the disguise of a Brahmana (for
deceiving Yudhishthira). Then the coronation of the wise Yudhishthira.
The next is called the ‘Grihapravibhaga’. Then comes ‘Santi’, then
‘Rajadharmanusasana’, then ‘Apaddharma’, then ‘Mokshadharma’. Those that
follow are called respectively ‘Suka-prasna-abhigamana’,
‘Brahma-prasnanusana’, the origin of ‘Durvasa’, the disputations with
Maya. The next is to be known as ‘Anusasanika’. Then the ascension of
Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all
sins away. The next must be known as the ‘Anugita’ in which are words of
spiritual philosophy. Those that follow are called ‘Asramvasa’,
‘Puttradarshana’ (meeting with the spirits of the deceased sons), and the
arrival of Narada. The next is called ‘Mausala’ which abounds with
terrible and cruel incidents. Then comes ‘Mahaprasthanika’ and ascension
to heaven. Then comes the Purana which is called Khilvansa. In this last
are contained ‘Vishnuparva’, Vishnu’s frolics and feats as a child, the
destruction of ‘Kansa’, and lastly, the very wonderful ‘Bhavishyaparva’
(in which there are prophecies regarding the future).

The high-souled Vyasa composed these hundred parvas of which the above is
only an abridgement: having distributed them into eighteen, the son of
Suta recited them consecutively in the forest of Naimisha as follows:

‘In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,
Samva, the burning of the house of lac, the slaying of Hidimba, the
destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,
her marriage after the overthrow of rivals in war, the arrival of Vidura,
the restoration, Arjuna’s exile, the abduction of Subhadra, the gift and
receipt of the marriage dower, the burning of the Khandava forest, and
the meeting with (the Asura-architect) Maya. The Paushya parva treats of
the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The
Astika describes the birth of Garuda and of the Nagas (snakes), the
churning of the ocean, the incidents relating to the birth of the
celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as
described in the Snake-sacrifice of king Janamejaya. The Sambhava parva
narrates the birth of various kings and heroes, and that of the sage,
Krishna Dwaipayana: the partial incarnations of deities, the generation
of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds,
and of all creatures; and lastly, of the life and adventures of king
Bharata--the progenitor of the line that goes by his name--the son born
of Sakuntala in the hermitage of the ascetic Kanwa. This parva also
describes the greatness of Bhagirathi, and the births of the Vasus in the
house of Santanu and their ascension to heaven. In this parva is also
narrated the birth of Bhishma uniting in himself portions of the energies
of the other Vasus, his renunciation of royalty and adoption of the
Brahmacharya mode of life, his adherence to his vows, his protection of
Chitrangada, and after the death of Chitrangada, his protection of his
younger brother, Vichitravirya, and his placing the latter on the throne:
the birth of Dharma among men in consequence of the curse of Animondavya;
the births of Dhritarashtra and Pandu through the potency of Vyasa’s
blessings (?) and also the birth of the Pandavas; the plottings of
Duryodhana to send the sons of Pandu to Varanavata, and the other dark
counsels of the sons of Dhritarashtra in regard to the Pandavas; then the
advice administered to Yudhishthira on his way by that well-wisher of the
Pandavas--Vidura--in the mlechchha language--the digging of the hole, the
burning of Purochana and the sleeping woman of the fowler caste, with her
five sons, in the house of lac; the meeting of the Pandavas in the
dreadful forest with Hidimba, and the slaying of her brother Hidimba by
Bhima of great prowess. The birth of Ghatotkacha; the meeting of the
Pandavas with Vyasa and in accordance with his advice their stay in
disguise in the house of a Brahmana in the city of Ekachakra; the
destruction of the Asura Vaka, and the amazement of the populace at the
sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the
departure of the Pandavas for Panchala in obedience to the injunction of
Vyasa, and moved equally by the desire of winning the hand of Draupadi on
learning the tidings of the Swayamvara from the lips of a Brahmana;
victory of Arjuna over a Gandharva, called Angaraparna, on the banks of
the Bhagirathi, his contraction of friendship with his adversary, and his
hearing from the Gandharva the history of Tapati, Vasishtha and Aurva.
This parva treats of the journey of the Pandavas towards Panchala, the
acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after
having successfully pierced the mark; and in the ensuing fight, the
defeat of Salya, Kama, and all the other crowned heads at the hands of
Bhima and Arjuna of great prowess; the ascertainment by Balarama and
Krishna, at the sight of these matchless exploits, that the heroes were
the Pandavas, and the arrival of the brothers at the house of the potter
where the Pandavas were staying; the dejection of Drupada on learning
that Draupadi was to be wedded to five husbands; the wonderful story of
the five Indras related in consequence; the extraordinary and
divinely-ordained wedding of Draupadi; the sending of Vidura by the sons
of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his
sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then
their rule over one half of the kingdom; the fixing of turns by the sons
of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda and
Upasunda been recited in this. This parva then treats of the departure of
Arjuna for the forest according to the vow, he having seen Draupadi and
Yudhishthira sitting together as he entered the chamber to take out arms
for delivering the kine of a certain Brahmana. This parva then describes
Arjuna’s meeting on the way with Ulupi, the daughter of a Naga (serpent);
it then relates his visits to several sacred spots; the birth of
Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who
had been turned into alligators by the imprecation of a Brahmana, the
meeting of Madhava and Arjuna on the holy spot called Prabhasa; the
carrying away of Subhadra by Arjuna, incited thereto by her brother
Krishna, in the wonderful car moving on land and water, and through
mid-air, according to the wish of the rider; the departure for
Indraprastha, with the dower; the conception in the womb of Subhadra of
that prodigy of prowess, Abhimanyu; Yajnaseni’s giving birth to children;
then follows the pleasure-trip of Krishna and Arjuna to the banks of the
Jamuna and the acquisition by them of the discus and the celebrated bow
Gandiva; the burning of the forest of Khandava; the rescue of Maya by
Arjuna, and the escape of the serpent,--and the begetting of a son by
that best of Rishis, Mandapala, in the womb of the bird Sarngi. This
parva is divided by Vyasa into two hundred and twenty-seven chapters.
These two hundred and twenty-seven chapters contain eight thousand eight
hundred and eighty-four slokas.

The second is the extensive parva called Sabha or the assembly, full of
matter. The subjects of this parva are the establishment of the grand
hall by the Pandavas; their review of their retainers; the description of
the lokapalas by Narada well-acquainted with the celestial regions; the
preparations for the Rajasuya sacrifice; the destruction of Jarasandha;
the deliverance by Vasudeva of the princes confined in the mountain-pass;
the campaign of universal conquest by the Pandavas; the arrival of the
princes at the Rajasuya sacrifice with tribute; the destruction of
Sisupala on the occasion of the sacrifice, in connection with offering of
arghya; Bhimasena’s ridicule of Duryodhana in the assembly; Duryodhana’s
sorrow and envy at the sight of the magnificent scale on which the
arrangements had been made; the indignation of Duryodhana in consequence,
and the preparations for the game of dice; the defeat of Yudhishthira at
play by the wily Sakuni; the deliverance by Dhritarashtra of his
afflicted daughter-in-law Draupadi plunged in the sea of distress caused
by the gambling, as of a boat tossed about by the tempestuous waves. The
endeavours of Duryodhana to engage Yudhishthira again in the game; and
the exile of the defeated Yudhishthira with his brothers. These
constitute what has been called by the great Vyasa the Sabha Parva. This
parva is divided into seventh-eight sections, O best of Brahmanas, of two
thousand, five hundred and seven slokas.

Then comes the third parva called Aranyaka (relating to the forest) This
parva treats of the wending of the Pandavas to the forest and the
citizens, following the wise Yudhishthira, Yudhishthira’s adoration of
the god of day; according to the injunctions of Dhaumya, to be gifted
with the power of maintaining the dependent Brahmanas with food and
drink: the creation of food through the grace of the Sun: the expulsion
by Dhritarashtra of Vidura who always spoke for his master’s good;
Vidura’s coming to the Pandavas and his return to Dhritarashtra at the
solicitation of the latter; the wicked Duryodhana’s plottings to destroy
the forest-ranging Pandavas, being incited thereto by Karna; the
appearance of Vyasa and his dissuasion of Duryodhana bent on going to the
forest; the history of Surabhi; the arrival of Maitreya; his laying down
to Dhritarashtra the course of action; and his curse on Duryodhana;
Bhima’s slaying of Kirmira in battle; the coming of the Panchalas and the
princes of the Vrishni race to Yudhishthira on hearing of his defeat at
the unfair gambling by Sakuni; Dhananjaya’s allaying the wrath of
Krishna; Draupadi’s lamentations before Madhava; Krishna’s cheering her;
the fall of Sauva also has been here described by the Rishi; also
Krishna’s bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna’s
bringing the son of Draupadi to Panchala; the entrance of the sons of
Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira,
and Draupadi; the coming of Vyasa to the Pandavas and his endowing
Yudhishthira with the power of Pratismriti; then, after the departure of
Vyasa, the removal of the Pandavas to the forest of Kamyaka; the
wanderings of Arjuna of immeasurable prowess in search of weapons; his
battle with Mahadeva in the guise of a hunter; his meeting with the
lokapalas and receipt of weapons from them; his journey to the regions of
Indra for arms and the consequent anxiety of Dhritarashtra; the wailings
and lamentations of Yudhishthira on the occasion of his meeting with the
worshipful great sage Brihadaswa. Here occurs the holy and highly
pathetic story of Nala illustrating the patience of Damayanti and the
character of Nala. Then the acquirement by Yudhishthira of the mysteries
of dice from the same great sage; then the arrival of the Rishi Lomasa
from the heavens to where the Pandavas were, and the receipt by these
high-souled dwellers in the woods of the intelligence brought by the
Rishi of their brother Arjuna staving in the heavens; then the pilgrimage
of the Pandavas to various sacred spots in accordance with the message of
Arjuna, and their attainment of great merit and virtue consequent on such
pilgrimage; then the pilgrimage of the great sage Narada to the shrine
Putasta; also the pilgrimage of the high-souled Pandavas. Here is the
deprivation of Karna of his ear-rings by Indra. Here also is recited the
sacrificial magnificence of Gaya; then the story of Agastya in which the
Rishi ate up the Asura Vatapi, and his connubial connection with
Lopamudra from the desire of offspring. Then the story of Rishyasringa
who adopted Brahmacharya mode of life from his very boyhood; then the
history of Rama of great prowess, the son of Jamadagni, in which has been
narrated the death of Kartavirya and the Haihayas; then the meeting
between the Pandavas and the Vrishnis in the sacred spot called Prabhasa;
then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the
twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice
(from which they had been excluded by the other gods), and in which
besides is shown how Chyavana himself acquired perpetual youth (as a boon
from the grateful Aswinis). Then hath been described the history of king
Mandhata; then the history of prince Jantu; and how king Somaka by
offering up his only son (Jantu) in sacrifice obtained a hundred others;
then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,
between that Rishi and the first of logicians, Vandi, the son of Varuna;
the defeat of Vandi by the great Ashtavakra, and the release by the Rishi
of his father from the depths of the ocean. Then the story of Yavakrita,
and then that of the great Raivya: then the departure (of the Pandavas)
for Gandhamadana and their abode in the asylum called Narayana; then
Bhimasena’s journey to Gandhamadana at the request of Draupadi (in search
of the sweet-scented flower). Bhima’s meeting on his way, in a grove of
bananas, with Hanuman, the son of Pavana of great prowess; Bhima’s bath
in the tank and the destruction of the flowers therein for obtaining the
sweet-scented flower (he was in search of); his consequent battle with
the mighty Rakshasas and the Yakshas of great prowess including Hanuman;
the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas)
with the royal sage Vrishaparva; their departure for the asylum of
Arshtishena and abode therein: the incitement of Bhima (to acts of
vengeance) by Draupadi. Then is narrated the ascent on the hills of
Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed
by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera),
and the meeting with Arjuna after he had obtained for the purpose of
Yudhishthira many celestial weapons; then Arjuna’s terrible encounter
with the Nivatakavachas dwelling in Hiranyaparva, and also with the
Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna;
the commencement of the display of the celestial weapons by Arjuna before
Yudhishthira, the prevention of the same by Narada; the descent of the
Pandavas from Gandhamadana; the seizure of Bhima in the forest by a
mighty serpent huge as the mountain; his release from the coils of the
snake, upon Yudhishthira’s answering certain questions; the return of the
Pandavas to the Kamyaka woods. Here is described the reappearance of
Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and
various recitals, the history of Prithu the son of Vena recited by the
great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these,
is the story of Matsya; other old stories recited by Markandeya; the
stories of Indradyumna and Dhundhumara; then the history of the chaste
wife; the history of Angira, the meeting and conversation of Draupadi and
Satyabhama; the return of the Pandavas to the forest of Dwaita; then the
procession to see the calves and the captivity of Duryodhana; and when
the wretch was being carried off, his rescue by Arjuna; here is
Yudhishthira’s dream of the deer; then the re-entry of the Pandavas into
the Kamyaka forest, here also is the long story of Vrihidraunika. Here
also is recited the story of Durvasa; then the abduction by Jayadratha of
Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as
the air and the ill-shaving of Jayadratha’s crown at Bhima’s hand. Here
is the long history of Rama in which is shown how Rama by his prowess
slew Ravana in battle. Here also is narrated the story of Savitri; then
Karna’s deprivation by Indra of his ear-rings; then the presentation to
Karna by the gratified Indra of a Sakti (missile weapon) which had the
virtue of killing only one person against whom it might be hurled; then
the story called Aranya in which Dharma (the god of justice) gave advice
to his son (Yudhishthira); in which, besides is recited how the Pandavas
after having obtained a boon went towards the west. These are all
included in the third Parva called Aranyaka, consisting of two hundred
and sixty-nine sections. The number of slokas is eleven thousand, six
hundred and sixty-four.

“The extensive Parva that comes next is called Virata. The Pandavas
arriving at the dominions of Virata saw in a cemetery on the outskirts of
the city a large shami tree whereon they kept their weapons. Here hath
been recited their entry into the city and their stay there in disguise.
Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,
had sought Draupadi; the appointment by prince Duryodhana of clever
spies; and their despatch to all sides for tracing the Pandavas; the
failure of these to discover the mighty sons of Pandu; the first seizure
of Virata’s kine by the Trigartas and the terrific battle that ensued;
the capture of Virata by the enemy and his rescue by Bhimasena; the
release also of the kine by the Pandava (Bhima); the seizure of Virata’s
kine again by the Kurus; the defeat in battle of all the Kurus by the
single-handed Arjuna; the release of the king’s kine; the bestowal by
Virata of his daughter Uttara for Arjuna’s acceptance on behalf of his
son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents
of the extensive fourth Parva--the Virata. The great Rishi Vyasa has
composed in these sixty-seven sections. The number of slokas is two
thousand and fifty.

“Listen then to (the contents of) the fifth Parva which must be known as
Udyoga. While the Pandavas, desirous of victory, were residing in the
place called Upaplavya, Duryodhana and Arjuna both went at the same time
to Vasudeva, and said, “You should render us assistance in this war.” The
high-souled Krishna, upon these words being uttered, replied, “O ye first
of men, a counsellor in myself who will not fight and one Akshauhini of
troops, which of these shall I give to which of you?” Blind to his own
interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how,
when the king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having deceived him on the way by presents and hospitality,
induced him to grant a boon and then solicited his assistance in battle;
how Salya, having passed his word to Duryodhana, went to the Pandavas and
consoled them by reciting the history of Indra’s victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita (priest) to the
Kauravas. Then is described how king Dhritarashtra of great prowess,
having heard the word of the purohita of the Pandavas and the story of
Indra’s victory decided upon sending his purohita and ultimately
despatched Sanjaya as envoy to the Pandavas from desire for peace. Here
hath been described the sleeplessness of Dhritarashtra from anxiety upon
hearing all about the Pandavas and their friends, Vasudeva and others. It
was on this occasion that Vidura addressed to the wise king Dhritarashtra
various counsels that were full of wisdom. It was here also that
Sanat-sujata recited to the anxious and sorrowing monarch the excellent
truths of spiritual philosophy. On the next morning Sanjaya spoke, in the
court of the King, of the identity of Vasudeva and Arjuna. It was then
that the illustrious Krishna, moved by kindness and a desire for peace,
went himself to the Kaurava capital, Hastinapura, for bringing about
peace. Then comes the rejection by prince Duryodhana of the embassy of
Krishna who had come to solicit peace for the benefit of both parties.
Here hath been recited the story of Damvodvava; then the story of the
high-souled Matuli’s search for a husband for his daughter: then the
history of the great sage Galava; then the story of the training and
discipline of the son of Bidula. Then the exhibition by Krishna, before
the assembled Rajas, of his Yoga powers upon learning the evil counsels
of Duryodhana and Karna; then Krishna’s taking Karna in his chariot and
his tendering to him of advice, and Karna’s rejection of the same from
pride. Then the return of Krishna, the chastiser of enemies from
Hastinapura to Upaplavya, and his narration to the Pandavas of all that
had happened. It was then that those oppressors of foes, the Pandavas,
having heard all and consulted properly with each other, made every
preparation for war. Then comes the march from Hastinapura, for battle,
of foot-soldiers, horses, charioteers and elephants. Then the tale of the
troops by both parties. Then the despatch by prince Duryodhana of Uluka
as envoy to the Pandavas on the day previous to the battle. Then the tale
of charioteers of different classes. Then the story of Amba. These all
have been described in the fifth Parva called Udyoga of the Bharata,
abounding with incidents appertaining to war and peace. O ye ascetics,
the great Vyasa hath composed one hundred and eighty-six sections in this
Parva. The number of slokas also composed in this by the great Rishi is
six thousand, six hundred and ninety-eight.

“Then is recited the Bhishma Parva replete with wonderful incidents. In
this hath been narrated by Sanjaya the formation of the region known as
Jambu. Here hath been described the great depression of Yudhishthira’s
army, and also a fierce fight for ten successive days. In this the
high-souled Vasudeva by reasons based on the philosophy of final release
drove away Arjuna’s compunction springing from the latter’s regard for
his kindred (whom he was on the eve of slaying). In this the magnanimous
Krishna, attentive to the welfare of Yudhishthira, seeing the loss
inflicted (on the Pandava army), descended swiftly from his chariot
himself and ran, with dauntless breast, his driving whip in hand, to
effect the death of Bhishma. In this, Krishna also smote with piercing
words Arjuna, the bearer of the Gandiva and the foremost in battle among
all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing
Shikandin before him and piercing Bhishma with his sharpest arrows felled
him from his chariot. In this, Bhishma lay stretched on his bed of
arrows. This extensive Parva is known as the sixth in the Bharata. In
this have been composed one hundred and seventeen sections. The number of
slokas is five thousand, eight hundred and eighty-four as told by Vyasa
conversant with the Vedas.

“Then is recited the wonderful Parva called Drona full of incidents.
First comes the installation in the command of the army of the great
instructor in arms, Drona: then the vow made by that great master of
weapons of seizing the wise Yudhishthira in battle to please Duryodhana;
then the retreat of Arjuna from the field before the Sansaptakas, then
the overthrow of Bhagadatta like to a second Indra in the field, with the
elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in
his teens, alone and unsupported, at the hands of many Maharathas
including Jayadratha; then after the death of Abhimanyu, the destruction
by Arjuna, in battle of seven Akshauhinis of troops and then of
Jayadratha; then the entry, by Bhima of mighty arms and by that foremost
of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even
to the gods, in search of Arjuna in obedience to the orders of
Yudhishthira, and the destruction of the remnant of the Sansaptakas. In
the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha,
of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of
Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond
measure at the fall of his father in battle, discharged the terrible
weapon Narayana. Then the glory of Rudra in connection with the burning
(of the three cities). Then the arrival of Vyasa and recital by him of
the glory of Krishna and Arjuna. This is the great seventh Parva of the
Bharata in which all the heroic chiefs and princes mentioned were sent to
their account. The number of sections in this is one hundred and seventy.
The number of slokas as composed in the Drona Parva by Rishi Vyasa, the
son of Parasara and the possessor of true knowledge after much
meditation, is eight thousand, nine hundred and nine.

“Then comes the most wonderful Parva called Karna. In this is narrated
the appointment of the wise king of Madra as (Karna’s) charioteer. Then
the history of the fall of the Asura Tripura. Then the application to
each other by Karna and Salya of harsh words on their setting out for the
field, then the story of the swan and the crow recited in insulting
allusion: then the death of Pandya at the hands of the high-souled
Aswatthaman; then the death of Dandasena; then that of Darda; then
Yudhishthira’s imminent risk in single combat with Karna in the presence
of all the warriors; then the mutual wrath of Yudhishthira and Arjuna;
then Krishna’s pacification of Arjuna. In this Parva, Bhima, in
fulfilment of his vow, having ripped open Dussasana’s breast in battle
drank the blood of his heart. Then Arjuna slew the great Karna in single
combat. Readers of the Bharata call this the eighth Parva. The number of
sections in this is sixty-nine and the number of slokas is four thousand,
nine hundred and sixty-tour.

“Then hath been recited the wonderful Parva called Salya. After all the
great warriors had been slain, the king of Madra became the leader of the
(Kaurava) army. The encounters one after another, of charioteers, have
been here described. Then comes the fall of the great Salya at the hands
of Yudhishthira, the Just. Here also is the death of Sakuni in battle at
the hands of Sahadeva. Upon only a small remnant of the troops remaining
alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for some
time. Then is narrated the receipt of this intelligence by Bhima from the
fowlers: then is narrated how, moved by the insulting speeches of the
intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came
out of the waters. Then comes the encounter with clubs, between
Duryodhana and Bhima; then the arrival, at the time of such encounter, of
Balarama: then is described the sacredness of the Saraswati; then the
progress of the encounter with clubs; then the fracture of Duryodhana’s
thighs in battle by Bhima with (a terrific hurl of) his mace. These all
have been described in the wonderful ninth Parva. In this the number of
sections is fifty-nine and the number of slokas composed by the great
Vyasa--the spreader of the fame of the Kauravas--is three thousand, two
hundred and twenty.

“Then shall I describe the Parva called Sauptika of frightful incidents.
On the Pandavas having gone away, the mighty charioteers, Kritavarman,
Kripa, and the son of Drona, came to the field of battle in the evening
and there saw king Duryodhana lying on the ground, his thighs broken, and
himself covered with blood. Then the great charioteer, the son of Drona,
of terrible wrath, vowed, ‘without killing all the Panchalas including
Drishtadyumna, and the Pandavas also with all their allies, I will not
take off armour.’ Having spoken those words, the three warriors leaving
Duryodhana’s side entered the great forest just as the sun was setting.
While sitting under a large banian tree in the night, they saw an owl
killing numerous crows one after another. At the sight of this,
Aswatthaman, his heart full of rage at the thought of his father’s fate,
resolved to slay the slumbering Panchalas. And wending to the gate of the
camp, he saw there a Rakshasa of frightful visage, his head reaching to
the very heavens, guarding the entrance. And seeing that Rakshasa
obstructing all his weapons, the son of Drona speedily pacified by
worship the three-eyed Rudra. And then accompanied by Kritavarman and
Kripa he slew all the sons of Draupadi, all the Panchalas with
Dhrishtadyumna and others, together with their relatives, slumbering
unsuspectingly in the night. All perished on that fatal night except the
five Pandavas and the great warrior Satyaki. Those escaped owing to
Krishna’s counsels, then the charioteer of Dhrishtadyumna brought to the
Pandavas intelligence of the slaughter of the slumbering Panchalas by the
son of Drona. Then Draupadi distressed at the death of her sons and
brothers and father sat before her lords resolved to kill herself by
fasting. Then Bhima of terrible prowess, moved by the words of Draupadi,
resolved, to please her; and speedily taking up his mace followed in
wrath the son of his preceptor in arms. The son of Drona from fear of
Bhimasena and impelled by the fates and moved also by anger discharged a
celestial weapon saying, ‘This is for the destruction of all the
Pandavas’; then Krishna saying. ‘This shall not be’, neutralised
Aswatthaman’s speech. Then Arjuna neutralised that weapon by one of his
own. Seeing the wicked Aswatthaman’s destructive intentions, Dwaipayana
and Krishna pronounced curses on him which the latter returned. Pandava
then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on
his head, and became exceedingly glad, and, boastful of their success,
made a present of it to the sorrowing Draupadi. Thus the tenth Parva,
called Sauptika, is recited. The great Vyasa hath composed this in
eighteen sections. The number of slokas also composed (in this) by the
great reciter of sacred truths is eight hundred and seventy. In this
Parva has been put together by the great Rishi the two Parvas called
Sauptika and Aishika.

“After this hath been recited the highly pathetic Parva called Stri,
Dhritarashtra of prophetic eye, afflicted at the death of his children,
and moved by enmity towards Bhima, broke into pieces a statue of hard
iron deftly placed before him by Krishna (as substitute of Bhima). Then
Vidura, removing the distressed Dhritarashtra’s affection for worldly
things by reasons pointing to final release, consoled that wise monarch.
Then hath been described the wending of the distressed Dhritarashtra
accompanied by the ladies of his house to the field of battle of the
Kauravas. Here follow the pathetic wailings of the wives of the slain
heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of
consciousness. Then the Kshatriya ladies saw those heroes,--their
unreturning sons, brothers, and fathers,--lying dead on the field. Then
the pacification by Krishna of the wrath of Gandhari distressed at the
death of her sons and grandsons. Then the cremation of the bodies of the
deceased Rajas with due rites by that monarch (Yudhishthira) of great
wisdom and the foremost also of all virtuous men. Then upon the
presentation of water of the manes of the deceased princes having
commenced, the story of Kunti’s acknowledgment of Karna as her son born
in secret. Those have all been described by the great Rishi Vyasa in the
highly pathetic eleventh Parva. Its perusal moveth every feeling heart
with sorrow and even draweth tears from the eyes. The number of sections
composed is twenty-seven. The number of slokas is seven hundred and
seventy-five.

“Twelfth in number cometh the Santi Parva, which increaseth the
understanding and in which is related the despondency of Yudhishthira on
his having slain his fathers, brothers, sons, maternal uncles and
matrimonial relations. In this Parva is described how from his bed of
arrows Bhishma expounded various systems of duties worth the study of
kings desirous of knowledge; this Parva expounded the duties relative to
emergencies, with full indications of time and reasons. By understanding
these, a person attaineth to consummate knowledge. The mysteries also of
final emancipation have been expatiated upon. This is the twelfth Parva
the favourite of the wise. It consists of three hundred and thirty-nine
sections, and contains fourteen thousand, seven hundred and thirty-two
slokas.

“Next in order is the excellent Anusasana Parva. In it is described how
Yudhishthira, the king of the Kurus, was reconciled to himself on hearing
the exposition of duties by Bhishma, the son of Bhagirathi. This Parva
treats of rules in detail and of Dharma and Artha; then the rules of
charity and its merits; then the qualifications of donees, and the
supreme ride-regarding gifts. This Parva also describes the ceremonials
of individual duty, the rules of conduct and the matchless merit of
truth. This Parva showeth the great merit of Brahmanas and kine, and
unraveleth the mysteries of duties in relation to time and place. These
are embodied in the excellent Parva called Anusasana of varied incidents.
In this hath been described the ascension of Bhishma to Heaven. This is
the thirteenth Parva which hath laid down accurately the various duties
of men. The number of sections, in this is one hundred and forty-six. The
number of slokas is eight thousand.

“Then comes the fourteenth Parva Aswamedhika. In this is the excellent
story of Samvarta and Marutta. Then is described the discovery (by the
Pandavas) of golden treasuries; and then the birth of Parikshit who was
revived by Krishna after having been burnt by the (celestial) weapon of
Aswatthaman. The battles of Arjuna the son of Pandu, while following the
sacrificial horse let loose, with various princes who in wrath seized it.
Then is shown the great risk of Arjuna in his encounter with Vabhruvahana
the son of Chitrangada (by Arjuna) the appointed daughter of the chief of
Manipura. Then the story of the mongoose during the performance of the
horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The
number of sections is one hundred and three. The number of slokas
composed (in this) by Vyasa of true knowledge is three thousand, three
hundred and twenty.

“Then comes the fifteenth Parva called Asramvasika. In this,
Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and
Vidura went to the woods. Seeing this, the virtuous Pritha also, ever
engaged in cherishing her superiors, leaving the court of her sons,
followed the old couple. In this is described the wonderful meeting
through the kindness of Vyasa of the king (Dhritarashtra) with the
spirits of his slain children, grand-children, and other princes,
returned from the other world. Then the monarch abandoning his sorrows
acquired with his wife the highest fruit of his meritorious actions. In
this Parva, Vidura after having leaned on virtue all his life attaineth
to the most meritorious state.

“The learned son of Gavalgana, Sanjaya, also of passions under full
control, and the foremost of ministers, attained, in the Parva, to the
blessed state. In this, Yudhishthira the just met Narada and heard from
him about the extinction of the race of Vrishnis. This is the very
wonderful Parva called Asramvasika. The number of sections in this is
forty-two, and the number of slokas composed by Vyasa cognisant of truth
is one thousand five hundred and six.

“After this, you know, comes the Maushala of painful incidents. In this,
those lion-hearted heroes (of the race of Vrishni) with the scars of many
a field on their bodies, oppressed with the curse of a Brahmana, while
deprived of reason from drink, impelled by the fates, slew each other on
the shores of the Salt Sea with the Eraka grass which (in their hands)
became (invested with the fatal attributes of the) thunder. In this, both
Balarama and Kesava (Krishna) after causing the extermination of their
race, their hour having come, themselves did not rise superior to the
sway of all-destroying Time. In this, Arjuna the foremost among men,
going to Dwaravati (Dwaraka) and seeing the city destitute of the
Vrishnis was much affected and became exceedingly sorry. Then after the
funeral of his maternal uncle Vasudeva the foremost among the Yadus
(Vrishnis), he saw the heroes of the Yadu race lying stretched in death
on the spot where they had been drinking. He then caused the cremation of
the bodies of the illustrious Krishna and Balarama and of the principal
members of the Vrishni race. Then as he was journeying from Dwaraka with
the women and children, the old and the decrepit--the remnants of the
Yadu race--he was met on the way by a heavy calamity. He witnessed also
the disgrace of his bow Gandiva and the unpropitiousness of his celestial
weapons. Seeing all this, Arjuna became despondent and, pursuant to
Vyasa’s advice, went to Yudhishthira and solicited permission to adopt
the Sannyasa mode of life. This is the sixteenth Parva called Maushala
The number of sections is eight and the number of slokas composed by
Vyasa cognisant of truth is three hundred and twenty.

“The next is Mahaprasthanika, the seventeenth Parva.

“In this, those foremost among men the Pandavas abdicating their kingdom
went with Draupadi on their great journey called Mahaprasthana. In this,
they came across Agni, having arrived on the shore of the sea of red
waters. In this, asked by Agni himself, Arjuna worshipped him duly,
returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them. This
the seventeenth Parva is called Mahaprasthanika. The number of sections
in this is three. The number of slokas also composed by Vyasa cognisant
of truth is three hundred and twenty.

“The Parva that comes after this, you must know, is the extraordinary one
called Svarga of celestial incidents. Then seeing the celestial car come
to take him, Yudhishthira moved by kindness towards the dog that
accompanied him, refused to ascend it without his companion. Observing
the illustrious Yudhishthira’s steady adherence to virtue, Dharma (the
god of justice) abandoning his canine form showed himself to the king.
Then Yudhishthira ascending to heaven felt much pain. The celestial
messenger showed him hell by an act of deception. Then Yudhishthira, the
soul of justice, heard the heart-rending lamentations of his brothers
abiding in that region under the discipline of Yama. Then Dharma and
Indra showed Yudhishthira the region appointed for sinners. Then
Yudhishthira, after leaving the human body by a plunge in the celestial
Ganges, attained to that region which his acts merited, and began to live
in joy respected by Indra and all other gods. This is the eighteenth
Parva as narrated by the illustrious Vyasa. The number of slokas
composed, O ascetics, by the great Rishi in this is two hundred and nine.

“The above are the contents of the Eighteen Parvas. In the appendix
(Khita) are the Harivansa and the Vavishya. The number of slokas
contained in the Harivansa is twelve thousand.”

These are the contents of the section called Parva-sangraha. Sauti
continued, “Eighteen Akshauhinis of troops came together for battle. The
encounter that ensued was terrible and lasted for eighteen days. He who
knows the four Vedas with all the Angas and Upanishads, but does not know
this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable
intelligence, has spoken of the Mahabharata as a treatise on Artha, on
Dharma, and on Kama. Those who have listened to his history can never
bear to listen to others, as, indeed, they who have listened to the sweet
voice of the male Kokila can never hear the dissonance of the crow’s
cawing. As the formation of the three worlds proceedeth from the five
elements, so do the inspirations of all poets proceed from this excellent
composition. O ye Brahman, as the four kinds of creatures (viviparous,
oviparous, born of hot moisture and vegetables) are dependent on space
for their existence, so the Puranas depend upon this history. As all the
senses depend for their exercise upon the various modifications of the
mind, so do all acts (ceremonials) and moral qualities depend upon this
treatise. There is not a story current in the world but doth depend on
this history, even as body upon the food it taketh. All poets cherish the
Bharata even as servants desirous of preferment always attend upon
masters of good lineage. Even as the blessed domestic Asrama can never be
surpassed by the three other Asramas (modes of life) so no poets can
surpass this poem.

“Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,
for virtue is the one only friend of him that has gone to the other
world. Even the most intelligent by cherishing wealth and wives can never
make these their own, nor are these possessions lasting. The Bharata
uttered by the lips of Dwaipayana is without a parallel; it is virtue
itself and sacred. It destroyeth sin and produceth good. He that
listeneth to it while it is being recited hath no need of a bath in the
sacred waters of Pushkara. A Brahmana, whatever sins he may commit during
the day through his senses, is freed from them all by reading the Bharata
in the evening. Whatever sins he may commit also in the night by deeds,
words, or mind, he is freed from them all by reading Bharata in the first
twilight (morning). He that giveth a hundred kine with horns mounted with
gold to a Brahmana well-posted up in the Vedas and all branches of
learning, and he that daily listeneth to the sacred narrations of the
Bharata, acquireth equal merit. As the wide ocean is easily passable by
men having ships, so is this extensive history of great excellence and
deep import with the help of this chapter called Parva sangraha.”

Thus endeth the section called Parva-sangraha of the Adi Parva of the
blessed Mahabharata.



SECTION III

(Paushya Parva)

Sauti said, “Janamejaya, the son of Parikshit, was, with his brothers,
attending his long sacrifice on the plains of Kurukshetra. His brothers
were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting
at the sacrifice, there arrived at the spot an offspring of Sarama (the
celestial bitch). And belaboured by the brothers of Janamejaya, he ran
away to his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, ‘Why criest thou so? Who hath beaten thee? And
being thus questioned, he said unto his mother, ‘I have been belaboured
by the brothers of Janamejaya.’ And his mother replied, ‘Thou hast
committed some fault for which hast thou been beaten!’ He answered, ‘I
have not committed any fault. I have not touched the sacrificial butter
with my tongue, nor have I even cast a look upon it.’ His mother Sarama
hearing this and much distressed at the affliction of her son went to the
place where Janamejaya with his brothers was at his long-extending
sacrifice. And she addressed Janamejaya in anger, saying, ‘This my son
hath committed no fault: he hath not looked upon your sacrificial butter,
nor hath he touched it with his tongue. Wherefore hath he been beaten?’
They said not a word in reply; whereupon she said, ‘As ye have beaten my
son who hath committed no fault, therefore shall evil come upon ye, when
ye least expect it.’

“Janamejaya, thus addressed by the celestial bitch, Sarama, became
exceedingly alarmed and dejected. And after the sacrifice was concluded
returned to Hastinapura, and began to take great pains in searching for a
Purohita who could by procuring absolution for his sin, neutralise the
effect of the curse.

“One day Janamejaya, the son of Parikshit, while a-hunting, observed in a
particular part of his dominions a hermitage where dwelt a certain Rishi
of fame, Srutasrava. He had a son named Somasrava deeply engaged in
ascetic devotions. Being desirous of appointing that son of the Rishi as
his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and
addressed him, saying, ‘O possessor of the six attributes, let this thy
son be my purohita.’ The Rishi thus addressed, answered Janamejaya, ‘O
Janamejaya, this my son, deep in ascetic devotions, accomplished in the
study of the Vedas, and endued with the full force of my asceticism, is
born of (the womb of) a she-snake that had drunk my vital fluid. He is
able to absolve thee from all offences save those committed against
Mahadeva. But he hath one particular habit, viz. he would grant to any
Brahmana whatever might be begged of him. If thou canst put up with it,
then thou take him.’ Janamejaya thus addressed replied to the Rishi, ‘It
shall be even so.’ And accepting him for his Purohita, he returned to his
capital; and he then addressed his brothers saying, ‘This is the person I
have chosen for my spiritual master; whatsoever he may say must be
complied with by you without examination.’ And his brothers did as they
were directed. And giving these directions to his brothers, the king
marched towards Takshyashila and brought that country under his authority.

“About this time there was a Rishi, Ayoda-Dhaumya by name. And
Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the
Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a
breach in the water-course of a certain field. And Aruni of Panchala,
thus ordered by his preceptor, repaired to the spot. And having gone
there he saw that he could not stop up the breach in the water-course by
ordinary means. And he was distressed because he could not do his
preceptor’s bidding. But at length he saw a way and said, ‘Well, I will
do it in this way.’ He then went down into the breach and lay down
himself there. And the water was thus confined.

“And some time after, the preceptor Ayoda-Dhaumya asked his other
disciples where Aruni of Panchala was. And they answered, ‘Sir, he hath
been sent by yourself saying, ‘Go, stop up the breach in the water-course
of the field,’ Thus reminded, Dhaumya, addressing his pupils, said, ‘Then
let us all go to the place where he is.’

“And having arrived there, he shouted, ‘Ho Aruni of Panchala! Where art
thou? Come hither, my child.’ And Aruni hearing the voice of his
preceptor speedily came out of the water-course and stood before his
preceptor. And addressing the latter, Aruni said, ‘Here I am in the
breach of the water-course. Not having been able to devise any other
means, I entered myself for the purpose of preventing the water running
out. It is only upon hearing thy voice that, having left it and allowed
the waters to escape, I have stood before thee. I salute thee, Master;
tell me what I have to do.’

“The preceptor, thus addressed, replied, ‘Because in getting up from the
ditch thou hast opened the water-course, thenceforth shalt thou be called
Uddalaka as a mark of thy preceptor’s favour. And because my words have
been obeyed by thee, thou shalt obtain good fortune. And all the Vedas
shall shine in thee and all the Dharmasastras also.’ And Aruni, thus
addressed by his preceptor, went to the country after his heart.

“The name of another of Ayoda-Dhaumya’s disciples was Upamanyu. And
Dhaumya appointed him saying, ‘Go, my child, Upamanyu, look after the
kine.’ And according to his preceptor’s orders, he went to tend the kine.
And having watched them all day, he returned in the evening to his
preceptor’s house and standing before him he saluted him respectfully.
And his preceptor seeing him in good condition of body asked him,
‘Upamanyu, my child, upon what dost thou support thyself? Thou art
exceedingly plump.’ And he answered, ‘Sir, I support myself by begging’.
And his preceptor said, ‘What is obtained in alms should not be used by
thee without offering it to me.’ And Upamanyu, thus told, went away. And
having obtained alms, he offered the same to his preceptor. And his
preceptor took from him even the whole. And Upamanyu, thus treated, went
to attend the cattle. And having watched them all day, he returned in the
evening to his preceptor’s abode. And he stood before his preceptor and
saluted him with respect. And his preceptor perceiving that he still
continued to be of good condition of body said unto him, ‘Upamanyu, my
child, I take from thee even the whole of what thou obtainest in alms,
without leaving anything for thee. How then dost thou, at present,
contrive to support thyself?’ And Upamanyu said unto his preceptor, ‘Sir,
having made over to you all that I obtain in alms, I go a-begging a
second time for supporting myself.’ And his preceptor then replied, ‘This
is not the way in which thou shouldst obey the preceptor. By this thou
art diminishing the support of others that live by begging. Truly having
supported thyself so, thou hast proved thyself covetous.’ And Upamanyu,
having signified his assent to all that his preceptor said, went away to
attend the cattle. And having watched them all day, he returned to his
preceptor’s house. And he stood before his preceptor and saluted him
respectfully. And his preceptor observing that he was still fat, said
again unto him, ‘Upamanyu, my child, I take from thee all thou obtainest
in alms and thou dost not go a-begging a second time, and yet art thou in
healthy condition. How dost thou support thyself?’ And Upamanyu, thus
questioned, answered, ‘Sir, I now live upon the milk of these cows.’ And
his preceptor thereupon told him, ‘It is not lawful for thee to
appropriate the milk without having first obtained my consent.’ And
Upamanyu having assented to the justice of these observations, went away
to tend the kine. And when he returned to his preceptor’s abode, he stood
before him and saluted him as usual. And his preceptor seeing that he was
still fat, said, ‘Upamanyu, my child, thou eatest no longer of alms, nor
dost thou go a-begging a second time, not even drinkest of the milk; yet
art thou fat. By what means dost thou contrive to live now? And Upamanyu
replied, ‘Sir, I now sip the froth that these calves throw out, while
sucking their mother’s teats.’ And the preceptor said, ‘These generous
calves, I suppose, out of compassion for thee, throw out large quantities
of froth. Wouldst thou stand in the way of their full meals by acting as
thou hast done? Know that it is unlawful for thee to drink the froth.’
And Upamanyu, having signified his assent to this, went as before to tend
the cows. And restrained by his preceptor, he feedeth not on alms, nor
hath he anything else to eat; he drinketh not of the milk, nor tasteth he
of the froth!

“And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the
leaves of the Arka (Asclepias gigantea). And his eyes being affected by
the pungent, acrimonious, crude, and saline properties of the leaves
which he had eaten, he became blind. And as he was crawling about, he
fell into a pit. And upon his not returning that day when the sun was
sinking down behind the summit of the western mountains, the preceptor
observed to his disciples that Upamanyu was not yet come. And they told
him that he had gone out with the cattle.

“The preceptor then said, ‘Upamanyu being restrained by me from the use
of everything, is, of course, and therefore, doth not come home until it
be late. Let us then go in search of him.’ And having said this, he went
with his disciples into the forest and began to shout, saying, ‘Ho
Upamanyu, where art thou?’ And Upamanyu hearing his preceptor’s voice
answered in a loud tone, ‘Here I am at the bottom of a well.’ And his
preceptor asked him how he happened to be there. And Upamanyu replied,
‘Having eaten of the leaves of the Arka plant I became blind, and so have
I fallen into this well.’ And his preceptor thereupon told him, ‘Glorify
the twin Aswins, the joint physicians of the gods, and they will restore
thee thy sight.’ And Upamanyu thus directed by his preceptor began to
glorify the twin Aswins, in the following words of the Rig Veda:

‘Ye have existed before the creation! Ye first-born beings, ye are
displayed in this wondrous universe of five elements! I desire to obtain
you by the help of the knowledge derived from hearing, and of meditation,
for ye are Infinite! Ye are the course itself of Nature and intelligent
Soul that pervades that course! Ye are birds of beauteous feathers
perched on the body that is like to a tree! Ye are without the three
common attributes of every soul! Ye are incomparable! Ye, through your
spirit in every created thing, pervade the Universe!

“Ye are golden Eagles! Ye are the essence into which all things
disappear! Ye are free from error and know no deterioration! Ye are of
beauteous beaks that would not unjustly strike and are victorious in
every encounter! Ye certainly prevail over time! Having created the sun,
ye weave the wondrous cloth of the year by means of the white thread of
the day and the black thread of the night! And with the cloth so woven,
ye have established two courses of action appertaining respectively to
the Devas and the Pitris. The bird of Life seized by Time which
represents the strength of the Infinite soul, ye set free for delivering
her unto great happiness! They that are in deep ignorance, as long as
they are under delusions of their senses, suppose you, who are
independent of the attributes of matter, to be gifted with form! Three
hundred and sixty cows represented by three hundred and sixty days
produce one calf between them which is the year. That calf is the creator
and destroyer of all. Seekers of truth following different routes, draw
the milk of true knowledge with its help. Ye Aswins, ye are the creators
of that calf!

“The year is but the nave of a wheel to which is attached seven hundred
and twenty spokes representing as many days and nights. The circumference
of this wheel represented by twelve months is without end. This wheel is
full of delusions and knows no deterioration. It affects all creatures
whether to this or of the other worlds. Ye Aswins, this wheel of time is
set in motion by you!

“The wheel of Time as represented by the year has a nave represented by
the six seasons. The number of spokes attached to that nave is twelve as
represented by the twelve signs of the Zodiac. This wheel of Time
manifests the fruits of the acts of all things. The presiding deities of
Time abide in that wheel. Subject as I am to its distressful influence,
ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this
universe of five elements! Ye are the objects that are enjoyed in this
and in the other world! Make me independent of the five elements! And
though ye are the Supreme Brahma, yet ye move over the Earth in forms
enjoying the delights that the senses afford.

“In the beginning, ye created the ten points of the universe! Then have
ye placed the Sun and the Sky above! The Rishis, according to the course
of the same Sun, perform their sacrifices, and the gods and men,
according to what hath been appointed for them, perform their sacrifices
also enjoying the fruits of those acts!

“Mixing the three colours, ye have produced all the objects of sight! It
is from these objects that the Universe hath sprung whereon the gods and
men are engaged in their respective occupations, and, indeed, all
creatures endued with life!

“Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye
are the ordainers of the fruits of all acts from which even the gods are
not free! Ye are yourselves free from the fruits of your acts!

“Ye are the parents of all! As males and females it is ye that swallow
the food which subsequently develops into the life creating fluid and
blood! The new-born infant sucks the teat of its mother. Indeed it is ye
that take the shape of the infant! Ye Aswins, grant me my sight to
protect my life!”

The twin Aswins, thus invoked, appeared and said, ‘We are satisfied. Here
is a cake for thee. Take and eat it.’ And Upamanyu thus addressed,
replied, ‘Your words, O Aswins, have never proved untrue. But without
first offering this cake to my preceptor I dare not take it.’ And the
Aswins thereupon told him, ‘Formerly, thy preceptor had invoked us. We
thereupon gave him a cake like this; and he took it without offering it
to his master. Do thou do that which thy preceptor did.’ Thus addressed,
Upamanyu again said unto them, ‘O Aswins, I crave your pardon. Without
offering it to my preceptor I dare not apply this cake.’ The Aswins then
said, ‘O, we are pleased with this devotion of thine to thy preceptor.
Thy master’s teeth are of black iron. Thine shall be of gold. Thou shall
be restored to sight and shall have good fortune.’

“Thus spoken to by the Aswins he recovered his sight, and having gone to
his preceptor’s presence he saluted him and told him all. And his
preceptor was well-pleased with him and said unto him, ‘Thou shalt obtain
prosperity even as the Aswins have said. All the Vedas shall shine in
thee and all the Dharma-sastras.’ And this was the trial of Upamanyu.

“Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor
once addressed him, saying, ‘Veda, my child, tarry some time in my house
and serve thy preceptor. It shall be to thy profit.’ And Veda having
signified his assent tarried long in the family of his preceptor mindful
of serving him. Like an ox under the burthens of his master, he bore heat
and cold, hunger and thirst, at all times without a murmur. And it was
not long before his preceptor was satisfied. And as a consequence of that
satisfaction, Veda obtained good fortune and universal knowledge. And
this was the trial of Veda.

“And Veda, having received permission from his preceptor, and leaving the
latter’s residence after the completion of his studies, entered the
domestic mode of life. And while living in his own house, he got three
pupils. And he never told them to perform any work or to obey implicitly
his own behests; for having himself experienced much woe while abiding in
the family of his preceptor, he liked not to treat them with severity.

“After a certain time, Janamejaya and Paushya, both of the order of
Kshatriyas, arriving at his residence appointed the Brahman. Veda, as
their spiritual guide (Upadhyaya). And one day while about to depart upon
some business related to a sacrifice, he employed one of his disciples,
Utanka, to take charge of his household. ‘Utanka’, said he, ‘whatsoever
should have to be done in my house, let it be done by thee without
neglect.’ And having given these orders to Utanka, he went on his journey.

“So Utanka always mindful of the injunction of his preceptor took up his
abode in the latter’s house. And while Utanka was residing there, the
females of his preceptor’s house having assembled addressed him and said,
‘O Utanka, thy mistress is in that season when connubial connection might
be fruitful. The preceptor is absent; then stand thou in his place and do
the needful.’ And Utanka, thus addressed, said unto those women, ‘It is
not proper for me to do this at the bidding of women. I have not been
enjoined by my preceptor to do aught that is improper.’

“After a while, his preceptor returned from his journey. And his
preceptor having learnt all that had happened, became well-pleased and,
addressing Utanka, said, ‘Utanka, my child, what favour shall I bestow on
thee? I have been served by thee duly; therefore hath our friendship for
each other increased. I therefore grant thee leave to depart. Go thou,
and let thy wishes be accomplished!’

“Utanka, thus addressed, replied, saying, “Let me do something that you
wish, for it hath been said, ‘He who bestoweth instruction contrary to
usage and he who receiveth it contrary to usage, one of the two dieth,
and enmity springeth up between the two.--I, therefore, who have received
thy leave to depart, am desirous of bringing thee some honorarium due to
a preceptor. His master, upon hearing this, replied, ‘Utanka, my child,
wait a while.’ Sometime after, Utanka again addressed his preceptor,
saying, ‘Command me to bring that for honorarium, which you desire.’ And
his preceptor then said, ‘My dear Utanka, thou hast often told me of your
desire to bring something by way of acknowledgment for the instruction
thou hast received. Go then in and ask thy mistress what thou art to
bring. And bring thou that which she directs.’ And thus directed by his
preceptor Utanka addressed his preceptress, saying, ‘Madam, I have
obtained my master’s leave to go home, and I am desirous of bringing
something agreeable to thee as honorarium for the instruction I have
received, in order that I may not depart as his debtor. Therefore, please
command me what I am to bring.’ Thus addressed, his preceptress replied,
‘Go unto King Paushya and beg of him the pair of ear-rings worn by his
Queen, and bring them hither. The fourth day hence is a sacred day when I
wish to appear before the Brahmanas (who may dine at my house) decked
with these ear-rings. Then accomplish this, O Utanka! If thou shouldst
succeed, good fortune shall attend thee; if not, what good canst thou
expect?’

“Utanka thus commanded, took his departure. And as he was passing along
the road he saw a bull of extraordinary size and a man of uncommon
stature mounted thereon. And that man addressed Utanka and said, ‘Eat
thou of the dung of this bull.’ Utanka, however, was unwilling to comply.
The man said again, ‘O Utanka, eat of it without scrutiny. Thy master ate
of it before.’ And Utanka signified his assent and ate of the dung and
drank of the urine of that bull, and rose respectfully, and washing his
hands and mouth went to where King Paushya was.

‘On arriving at the palace, Utanka saw Paushya seated (on his throne).
And approaching him Utanka saluted the monarch by pronouncing blessings
and said, ‘I am come as a petitioner to thee.’ And King Paushya, having
returned Utanka’s salutations, said, ‘Sir, what shall I do for thee?’ And
Utanka said, ‘I came to beg of thee a pair of ear-rings as a present to
my preceptor. It behoveth thee to give me the ear-rings worn by the
Queen.’

“King Paushya replied, ‘Go, Utanka, into the female apartments where the
Queen is and demand them of her.’ And Utanka went into the women’s
apartments. But as he could not discover the Queen, he again addressed
the king, saying, ‘It is not proper that I should be treated by thee with
deceit. Thy Queen is not in the private apartments, for I could not find
her.’ The king thus addressed, considered for a while and replied,
‘Recollect, Sir, with attention whether thou art not in a state of
defilement in consequence of contact with the impurities of a repast. My
Queen is a chaste wife and cannot be seen by any one who is impure owing
to contact with the leavings of a repast. Nor doth she herself appear in
sight of any one who is defiled.’

“Utanka, thus informed, reflected for a while and then said, ‘Yes, it
must be so. Having been in a hurry I performed my ablutions (after meal)
in a standing posture.’ King Paushya then said, ‘Here is a transgression,
purification is not properly effected by one in a standing posture, not
by one while he is going along.’ And Utanka having agreed to this, sat
down with his face towards the east, and washed his face, hands, and feet
thoroughly. And he then, without a noise, sipped thrice of water free
from scum and froth, and not warm, and just sufficient to reach his
stomach and wiped his face twice. And he then touched with water the
apertures of his organs (eyes, ears, etc.). And having done all this, he
once more entered the apartments of the women. And this time he saw the
Queen. And as the Queen perceived him, she saluted him respectfully and
said, ‘Welcome, Sir, command me what I have to do.’ And Utanka said unto
her, ‘It behoveth thee to give me those ear-rings of thine. I beg them as
a present for my preceptor.’ And the Queen having been highly pleased
with Utanka’s conduct and, considering that Utanka as an object of
charity could not be passed over, took off her ear-rings and gave them to
him. And she said, ‘These ear-rings are very much sought after by
Takshaka, the King of the serpents. Therefore shouldst thou carry them
with the greatest care.’

“And Utanka being told this, said unto the Queen, ‘Lady, be under no
apprehension. Takshaka, Chief of the serpents, is not able to overtake
me.’ And having said this, and taking leave of the Queen, he went back
into the presence of Paushya, and said, ‘Paushya, I am gratified.’ Then
Paushya said to Utanka, ‘A fit object of charity can only be had at long
intervals. Thou art a qualified guest, therefore do I desire to perform a
sraddha. Tarry thou a little. And Utanka replied, ‘Yes, I will tarry, and
beg that the clean provisions that are ready may be soon brought in.’ And
the king having signified his assent, entertained Utanka duly. And Utanka
seeing that the food placed before him had hair in it, and also that it
was cold, thought it unclean. And he said unto Paushya, ‘Thou givest me
food that is unclean, therefore shalt thou lose thy sight.’ And Paushya
in answer said, ‘And because dost thou impute uncleanliness to food that
is clean, therefore shalt thou be without issue.’ And Utanka thereupon
rejoined, ‘It behoveth thee not, after having offered me unclean food, to
curse me in return. Satisfy thyself by ocular proof.’

“And Paushya seeing the food alleged to be unclean satisfied himself of
its uncleanliness. And Paushya having ascertained that the food was truly
unclean, being cold and mixed with hair, prepared as it was by a woman
with unbraided hair, began to pacify the Rishi Utanka, saying, ‘Sir, the
food placed before thee is cold, and doth contain hair, having been
prepared without sufficient care. Therefore I pray thee pardon me. Let me
not become blind.’ And Utanka answered, ‘What I say must come to pass.
Having become blind, thou mayst, however, recover the sight before long.
Grant that thy curse also doth not take effect on me.’ And Paushya said
unto him, ‘I am unable to revoke my curse. For my wrath even now hath not
been appeased. But thou knowest not this. For a Brahmana’s heart is soft
as new-churned butter, even though his words bear a sharp-edged razor. It
is otherwise in respect of these with the Kshatriya. His words are soft
as new-churned butter, but his heart is like a sharp-edged tool, such
being the case, I am unable, because of the hardness of my heart, to
neutralise my curse. Then go thou thy own way.’ To this Utanka made
answer, “I showed thee the uncleanliness of the food offered to me, and I
was even now pacified by thee. Besides, saidst thou at first that because
I imputed uncleanliness to food that was clean I should be without issue.
But the food truly unclean, thy curse cannot affect me. Of this I am
sure.’ And Utanka having said this departed with the ear-rings.

“On the road Utanka perceived coming towards him a naked idle beggar
sometimes coming in view and sometimes disappearing. And Utanka put the
ear-rings on the ground and went for water. In the meantime the beggar
came quickly to the spot and taking up the ear-rings ran away. And Utanka
having completed his ablutions in water and purified himself and having
also reverently bowed down to the gods and his spiritual masters pursued
the thief with the utmost speed. And having with great difficulty
overtaken him, he seized him by force. But at that instant the person
seized, quitting the form of a beggar and assuming his real form, viz.,
that of Takshaka, speedily entered a large hole open in the ground. And
having got in, Takshaka proceeded to his own abode, the region of the
serpents.

“Now, Utanka, recollecting the words of the Queen, pursued the Serpent,
and began to dig open the hole with a stick but was unable to make much
progress. And Indra beholding his distress sent his thunder-bolt (Vajra)
to his assistance. Then the thunder-bolt entering that stick enlarged
that hole. And Utanka began to enter the hole after the thunder-bolt. And
having entered it, he beheld the region of the serpents infinite in
extent, filled with hundreds of palaces and elegant mansions with turrets
and domes and gate-ways, abounding with wonderful places for various
games and entertainments. And Utanka then glorified the serpents by the
following slokas:

“Ye Serpents, subjects of King Airavata, splendid in battle and showering
weapons in the field like lightning-charged clouds driven by the winds!
Handsome and of various forms and decked with many coloured ear-rings, ye
children of Airavata, ye shine like the Sun in the firmament! On the
northern banks of the Ganges are many habitations of serpents. There I
constantly adore the great serpents. Who except Airavata would desire to
move in the burning rays of the Sun? When Dhritarashtra (Airavata’s
brother) goes out, twenty-eight thousand and eight serpents follow him as
his attendants. Ye who move near him and ye who stay at a distance from
him, I adore all of you that have Airavata for your elder brother.

“I adore thee also, to obtain the ear-rings, O Takshaka, who formerly
dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,
ye are constant companions who dwell in Kurukshetra on the banks of the
Ikshumati! I also adore the illustrious Srutasena, the younger brother of
Takshaka, who resided at the holy place called Mahadyumna with a view to
obtaining the chiefship of the serpents.

“The Brahmana Rishi Utanka having saluted the chief serpents in this
manner, obtained not, however, the ear-rings. And he thereupon became
very thoughtful. And when he saw that he obtained not the ear-rings even
though he had adored the serpents, he then looked about him and beheld
two women at a loom weaving a piece of cloth with a fine shuttle; and in
the loom were black and white threads. And he likewise saw a wheel, with
twelve spokes, turned by six boys. And he also saw a man with a handsome
horse. And he began to address them the following mantras:

“This wheel whose circumference is marked by twenty-four divisions
representing as many lunar changes is furnished with three hundred
spokes! It is set in continual motion by six boys (the seasons)! These
damsels representing universal nature are weaving without intermission a
cloth with threads black and white, and thereby ushering into existence
the manifold worlds and the beings that inhabit them! Thou wielder of the
thunder, the protector of the universe, the slayer of Vritra and Namuchi,
thou illustrious one who wearest the black cloth and displayest truth and
untruth in the universe, thou who ownest for thy carrier the horse which
was received from the depths of the ocean, and which is but another form
of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of
the three worlds, O Purandara!’

“Then the man with the horse said unto Utanka, ‘I am gratified by this
thy adoration. What good shall I do to thee?’ And Utanka replied, ‘Even
let the serpents be brought under my control.’ Then the man rejoined,
‘Blow into this horse.’ And Utanka blew into that horse. And from the
horse thus blown into, there issued, from every aperture of his body,
flames of fire with smoke by which the region of the Nagas was about to
be consumed. And Takshaka, surprised beyond measure and terrified by the
heat of the fire, hastily came out of his abode taking the ear-rings with
him, and said unto Utanka, ‘Pray, Sir, take back the ear-rings.’ And
Utanka took them back.

“But Utanka having recovered his ear-rings thought, ‘O, this is that
sacred day of my preceptress. I am at a distance. How can I, therefore,
show my regard for her? And when Utanka was anxious about this, the man
addressed him and said, ‘Ride this horse, Utanka, and he will in a moment
carry thee to thy master’s abode.’ And Utanka having signified his
assent, mounted the horse and presently reached his preceptor’s house.

“And his preceptress that morning after having bathed was dressing her
hair sitting, thinking of uttering a curse on Utanka if he should not
return within time. But, in the meantime, Utanka entered his preceptor’s
abode and paid his respects to his preceptress and presented her the
ear-rings. ‘Utanka’, said she, ‘thou hast arrived at the proper time at
the proper place. Welcome, my child; thou art innocent and therefore I do
not curse thee! Good fortune is even before thee. Let thy wishes be
crowned with success!’

“Then Utanka waited on his preceptor. And his preceptor said, ‘Thou art
welcome! What hath occasioned thy long absence?’ And Utanka replied to
his preceptor, ‘Sir, in the execution of this my business obstruction was
offered by Takshaka, the King of serpents. Therefore I had to go to the
region of the Nagas. There I saw two damsels sitting at a loom, weaving a
fabric with black and white threads. Pray, what is that? There likewise I
beheld a wheel with twelve spokes ceaselessly turned by six boys. What
too doth that import? Who is also the man that I saw? And what the horse
of extraordinary size likewise beheld by me? And when I was on the road I
also saw a bull with a man mounted thereon, by whom I was endearingly
accosted thus, ‘Utanka, eat of the dung of this bull, which was also
eaten by thy master?’ So I ate of the dung of that bull according to his
words. Who also is he? Therefore, enlightened by thee, I desire to hear
all about them.’

“And his preceptor thus addressed said unto him, ‘The two damsels thou
hast seen are Dhata and Vidhata; the black and white threads denote night
and day; the wheel of twelve spokes turned by the six boys signified the
year comprising six seasons. The man is Parjanya, the deity of rain, and
the horse is Agni, the god of fire. The bull that thou hast seen on the
road is Airavata, the king of elephants; the man mounted thereon is
Indra; and the dung of the bull which was eaten by thee was Amrita. It
was certainly for this (last) that thou hast not met with death in the
region of the Nagas; and Indra who is my friend having been mercifully
inclined showed thee favour. It is for this that thou returnest safe,
with the ear-rings about thee. Then, O thou amiable one, I give thee
leave to depart. Thou shall obtain good fortune.’

“And Utanka, having obtained his master’s leave, moved by anger and
resolved to avenge himself on Takshaka, proceeded towards Hastinapura.
That excellent Brahmana soon reached Hastinapura. And Utanka then waited
upon King Janamejaya who had some time before returned victorious from
Takshashila. And Utanka saw the victorious monarch surrounded on all
sides by his ministers. And he pronounced benedictions on him in a proper
form. And Utanka addressed the monarch at the proper moment in speech of
correct accent and melodious sounds, saying, ‘O thou the best of
monarchs! How is it that thou spendest thy time like a child when there
is another matter that urgently demandeth thy attention?’”

“Sauti said, ‘The monarch Janamejaya, thus addressed, saluting that
excellent Brahmana replied unto him, ‘In cherishing these my subjects I
do discharge the duties of my noble tribe. Say, what is that business to
be done by me and which hath brought thee hither.’

“The foremost of Brahmanas and distinguished beyond all for good deeds,
thus addressed by the excellent monarch of large heart, replied unto him,
‘O King! the business is thy own that demandeth thy attention; therefore
do it, please. O thou King of kings! Thy father was deprived of life by
Takshaka; therefore do thou avenge thy father’s death on that vile
serpent. The time hath come, I think, for the act of vengeance ordained
by the Fates. Go then avenge the death of thy magnanimous father who,
being bitten without cause by that vile serpent, was reduced to five
elements even like a tree stricken by thunder. The wicked Takshaka,
vilest of the serpent race, intoxicated with power committed an
unnecessary act when he bit the King, that god-like father, the protector
of the race of royal saints. Wicked in his deeds, he even caused Kasyapa
(the prince of physicians) to run back when he was coming for the relief
of thy father. It behoveth thee to burn the wicked wretch in the blazing
fire of a snake-sacrifice. O King! Give instant orders for the sacrifice.
It is thus thou canst avenge the death of thy father. And a very great
favour shall have also been shown to me. For by that malignant wretch, O
virtuous Prince, my business also was, on one occasion, obstructed, while
proceeding on account of my preceptor.”

“Sauti continued, The monarch, having heard these words, was enraged with
Takshaka. By the speech of Utanka was inflamed the prince, even as the
sacrificial fire with clarified butter. Moved by grief also, in the
presence of Utanka, the prince asked his ministers the particulars of his
father’s journey to the regions of the blessed. And when he heard all
about the circumstances of his father’s death from the lips of Utanka, he
was overcome with pain and sorrow.

And thus endeth the section called Paushya of the Adi Parva of the
blessed Mahabharata.”



SECTION IV

(Pauloma Parva)

‘UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while
present in the forest of Naimisha, at the twelve years’ sacrifice of
Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having
studied Puranas with meticulous devotion and thus being thoroughly
acquainted with them, he addressed them with joined hands thus, ‘I have
graphically described to you the history of Utanka which is one of the
causes of King Janamejaya’s Snake-sacrifice. What, revered Sirs, do ye
wish to hear now? What shall I relate to you?’ The holy men replied, ‘O
son of Lomaharshana, we shall ask thee about what we are anxious to hear
and thou wilt recount the tales one by one. Saunaka, our revered master,
is at present attending the apartment of the holy fire. He is acquainted
with those divine stories which relate to the gods and asuras. He
adequately knoweth the histories of men, serpents, and Gandharvas.
Further, O Sauti, in this sacrifice that learned Brahmana is the chief.
He is able, faithful to his vows, wise, a master of the Sastras and the
Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh,
and an observer of the penances according to the authoritative decrees.
He is respected by us all. It behoveth us therefore to wait for him. And
when he is seated on his highly respected seat, thou wilt answer what
that best of Dwijas shall ask of thee.’

“Sauti said, ‘Be it so. And when the high-souled master hath been seated
I shall narrate, questioned by him, sacred stories on a variety of
subjects.” After a while that excellent Brahmana (Saunaka) having duly
finished all his duties, and having propitiated the gods with prayers and
the manes with oblations of water, came back to the place of sacrifice,
where with Sauti seated before was the assembly of saints of rigid vows
sitting at ease. And when Saunaka was seated in the midst of the Ritwiks
and Sadhyas, who were also in their seats, he spake as followeth.”



SECTION V

(Pauloma Parva continued)

“Saunaka said, ‘Child, thy father formerly read the whole of the Puranas,
O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou
also made them thy study? In those ancient records are chronicled
interesting stories and the history of the first generations of the wise
men, all of which we heard being rehearsed by thy sire. In the first
place, I am desirous of hearing the history of the race of Bhrigu.
Recount thou that history, we shall attentively listen to thee.”

“Sauti answered, ‘By me hath been acquired all that was formerly studied
by the high-souled Brahmanas including Vaisampayana and repeated by them;
by me hath been acquired all that had been studied by my father. O
descendant of the Bhrigu race, attend then to so much as relateth to the
exalted race of Bhrigu, revered by Indra and all the gods, by the tribes
of Rishis and Maruts (Winds). O great Muni, I shall first properly
recount the story of this family, as told in the Puranas.

“The great and blessed saint Bhrigu, we are informed, was produced by the
self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu
had a son, named Chyavana, whom he dearly loved. And to Chyavana was born
a virtuous son called Pramati. And Pramati had a son named Ruru by
Ghritachi (the celestial dancer). And to Ruru also by his wife
Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy
great ancestor exceedingly virtuous in his ways. He was devoted to
asceticism, of great reputation, proficient in law, and eminent among
those having a knowledge of the Vedas. He was virtuous, truthful, and of
well-regulated fare.’

“Saunaka said, ‘O son of Suta, I ask thee why the illustrious son of
Bhrigu was named Chyavana. Do tell me all.’

“Sauti replied, ‘Bhrigu had a wife named Puloma whom he dearly loved. She
became big with child by Bhrigu. And one day while the virtuous continent
Puloma was in that condition, Bhrigu, great among those that are true to
their religion, leaving her at home went out to perform his ablutions. It
was then that the Rakshasa called Puloma came to Bhrigu’s abode. And
entering the Rishi’s abode, the Rakshasa saw the wife of Bhrigu,
irreproachable in everything. And seeing her he became filled with lust
and lost his senses. The beautiful Puloma entertained the Rakshasa thus
arrived, with roots and fruits of the forest. And the Rakshasa who burnt
with desire upon seeing her, became very much delighted and resolved, O
good sage, to carry her away who was so blameless in every respect.

‘My design is accomplished,’ said the Rakshasa, and so seizing that
beautiful matron he carried her away. And, indeed, she of agreeable
smiles, had been betrothed by her father himself, to him, although the
former subsequently bestowed her, according to due rites, on Bhrigu. O
thou of the Bhrigu race, this wound rankled deep in the Rakshasa’s mind
and he thought the present moment very opportune for carrying the lady
away.

“And the Rakshasa saw the apartment in which the sacrificial fire was
kept burning brightly. The Rakshasa then asked the flaming element ‘Tell
me, O Agni, whose wife this woman rightfully is. Thou art the mouth of
gods; therefore thou art bound to answer my question. This lady of
superior complexion had been first accepted by me as wife, but her father
subsequently bestowed her on the false Bhrigu. Tell me truly if this fair
one can be regarded as the wife of Bhrigu, for having found her alone, I
have resolved to take her away by force from the hermitage. My heart
burneth with rage when I reflect that Bhrigu hath got possession of this
woman of slender waist, first betrothed to me.’”

“Sauti continued, ‘In this manner the Rakshasa asked the flaming god of
fire again and again whether the lady was Bhrigu’s wife. And the god was
afraid to return an answer. ‘Thou, O god of fire,’ said he, residest
constantly within every creature, as witness of her or his merits and
demerits. O thou respected one, then answer my question truly. Has not
Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst
declare truly whether, therefore, she is my wife by first choice. After
thy answer as to whether she is the wife of Bhrigu, I will bear her away
from this hermitage even in sight of thee. Therefore answer thou truly.’”

“Sauti continued, ‘The Seven flamed god having heard these words of the
Rakshasa became exceedingly distressed, being afraid of telling a
falsehood and equally afraid of Bhrigu’s curse. And the god at length
made answer in words that came out slowly. ‘This Puloma was, indeed,
first chosen by thee, O Rakshasa, but she was not taken by thee with holy
rites and invocations. But this far-famed lady was bestowed by her father
on Bhrigu as a gift from desire of blessing. She was not bestowed on thee
O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with
Vedic rites in my presence. This is she--I know her. I dare not speak a
falsehood. O thou best of the Rakshasas, falsehood is never respected in
this world.’”



SECTION VI

(Pauloma Parva continued)

“Sauti said, ‘O Brahmana, having heard these words from the god of fire,
the Rakshasa assumed the form of a boar, and seizing the lady carried her
away with the speed of the wind--even of thought. Then the child of
Bhrigu lying in her body enraged at such violence, dropped from his
mother’s womb, for which he obtained the name of Chyavana. And the
Rakshasa perceiving the infant drop from the mother’s womb, shining like
the sun, quitted his grasp of the woman, fell down and was instantly
converted into ashes. And the beautiful Pauloma, distracted with grief, O
Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of
Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw
her, the faultless wife of his son, weeping. And the Grandfather of all
comforted her who was attached to her son. And the drops of tears which
rolled down her eyes formed a great river. And that river began to follow
the foot-steps of the wife of the great ascetic Bhrigu. And the
Grandfather of the worlds seeing that river follow the path of his son’s
wife gave it a name himself, and he called it Vadhusara. And it passeth
by the hermitage of Chyavana. And in this manner was born Chyavana of
great ascetic power, the son of Bhrigu.

“And Bhrigu saw his child Chyavana and its beautiful mother. And the
Rishi in a rage asked her, ‘By whom wast thou made known to that Rakshasa
who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa
could not know thee as my wile. Therefore tell me who it was that told
the Rakshasa so, in order that I may curse him through anger.’ And
Pauloma replied, ‘O possessor of the six attributes! I was identified to
the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me
away, who cried like the Kurari (female osprey). And it was only by the
ardent splendour of this thy son that I was rescued, for the Rakshasa
(seeing this infant) let me go and himself falling to the ground was
turned into ashes.’

“Sauti continued, ‘Bhrigu, upon hearing this account from Pauloma, became
exceedingly enraged. And in excess of passion the Rishi cursed Agni,
saying, ‘Thou shalt eat of all things.’”

So ends the sixth section called “the curse on Agni” in the Adi Parva.



SECTION VII

(Pauloma Parva continued)

“Sauti said, ‘the god of fire enraged at the curse of Bhrigu, thus
addressed the Rishi, ‘What meaneth this rashness, O Brahmana, that thou
hast displayed towards me? What transgression can be imputed to me who
was labouring to do justice and speak the truth impartially? Being asked
I gave the true answer. A witness who when interrogated about a fact of
which he hath knowledge, representeth otherwise than it is, ruineth his
ancestors and descendants both to the seventh generation. He, too, who,
being fully cognisant of all the particulars of an affair, doth not
disclose what he knoweth, when asked, is undoubtedly stained with guilt.
I can also curse thee, but Brahmanas are held by me in high respect.
Although these are known to thee, O Brahmana, I will yet speak of them,
so please attend! Having, by ascetic power, multiplied myself, I am
present in various forms, in places of the daily homa, at sacrifices
extending for years, in places where holy rites are performed (such as
marriage, etc.), and at other sacrifices. With the butter that is poured
upon my flame according to the injunctions prescribed in the Vedas, the
Devas and the Pitris are appeased. The Devas are the waters; the Pitris
are also the waters. The Devas have with the Pitris an equal right to the
sacrifices called Darshas and Purnamasas. The Devas therefore are the
Pitris and the Pitris, the Devas. They are identical beings, worshipped
together and also separately at the changes of the moon. The Devas and
the Pitris eat what is poured upon me. I am therefore called the mouth of
the Devas and the Pitris. At the new moon the Pitris, and at the full
moon the Devas, are fed through my mouth, eating of the clarified butter
that is poured on me. Being, as I am, their mouth, how am I to be an
eater of all things (clean and unclean)?

“Then Agni, alter reflecting for a while, withdrew himself from all
places; from places of the daily homa of the Brahmanas, from all
long-extending sacrifices, from places of holy rites, and from other
ceremonies. Without their Oms and Vashats, and deprived of their Swadhas
and Swahas (sacrificial mantras during offerings), the whole body of
creatures became much distressed at the loss of their (sacrificial) fire.
The Rishis in great anxiety went to the gods and addressed them thus, ‘Ye
immaculate beings! The three regions of the universe are confounded at
the cessation of their sacrifices and ceremonies in consequence of the
loss of fire! Ordain what is to be done in tins matter, so that there may
be no loss of time.’ Then the Rishis and the gods went together to the
presence of Brahma. And they represented to him all about the curse on
Agni and the consequent interruption of all ceremonies. And they said, ‘O
thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some
reason. Indeed, being the mouth of the gods and also the first who eateth
of what is offered in sacrifices, the eater also of the sacrificial
butter, how will Agni be reduced to the condition of one who eateth of
all things promiscuously?’ And the creator of the universe hearing these
words of theirs summoned Agni to his presence. And Brahma addressed Agni,
the creator of all and eternal as himself, in these gentle words, ‘Thou
art the creator of the worlds and thou art their destroyer! Thou
preserves! the three worlds and thou art the promoter of all sacrifices
and ceremonies! Therefore behave thyself so that ceremonies be not
interrupted. And, O thou eater of the sacrificial butter, why dost thou
act so foolishly, being, as thou art, the Lord of all? Thou alone art
always pure in the universe and thou art its stay! Thou shall not, with
all thy body, be reduced to the state of one who eateth of all things
promiscuously. O thou of flames, the flame that is in thy viler parts
shall alone eat of all things alike. The body of thine which eateth of
flesh (being in the stomach of all carnivorous animals) shall also eat of
all things promiscuously. And as every thing touched by the sun’s rays
becometh pure, so shall everything be pure that shall be burnt by thy
flames. Thou art, O fire, the supreme energy born of thy own power. Then,
O Lord, by that power of thine make the Rishi’s curse come true. Continue
to ‘receive thy own portion and that of the gods, offered at thy mouth.’

‘Sauti continued, ‘Then Agni replied to the Grandfather, ‘So be it.’ And
he then went away to obey the command of the supreme Lord. The gods and
the Rishis also returned in delight to the place whence they had come.
And the Rishis began to perform as before their ceremonies and
sacrifices. And the gods in heaven and all creatures of the world
rejoiced exceedingly. And Agni too rejoiced in that he was free from the
prospect of sin.

“Thus, O possessor of the six attributes, had Agni been cursed in the
days of yore by Bhrigu. And such is the ancient history connected with
the destruction of the Rakshasa, Pauloma and the birth of Chyavana.’”

Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of
the blessed Mahabharata.



SECTION VIII

(Pauloma Parva continued)

“Sauti said, ‘O Brahmana, Chyavana, the son of Bhrigu, begot a son in the
womb of his wife Sukanya. And that son was the illustrious Pramati of
resplendent energy. And Pramati begot in the womb of Ghritachi a son
called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka.
And I shall relate to you in detail, O Brahmana, the entire history of
Ruru of abundant energy. O listen to it then in full!

“Formerly there was a great Rishi called Sthulakesa possessed of ascetic
power and learning and kindly disposed towards all creatures. At that
time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said,
had intimacy with Menaka, the celestial dancing-girl. And the Apsara,
Menaka, O thou of the Bhrigu race, when her time was come, brought forth
an infant near the hermitage of Sthulakesa. And dropping the newborn
infant on the banks of the river, O Brahmana, Menaka, the Apsara, being
destitute of pity and shame, went away. And the Rishi, Sthulakesa, of
great ascetic power, discovered the infant lying forsaken in a lonely
part of the river-side. And he perceived that it was a female child,
bright as the offspring of an Immortal and blazing, as it were, with
beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing
that female child, and filled with compassion, took it up and reared it.
And the lovely child grew up in his holy habitation, the noble-minded and
blessed Rishi Sthulakesa performing in due succession all the ceremonies
beginning with that at birth as ordained by the divine law. And because
she surpassed all of her sex in goodness, beauty, and every quality, the
great Rishi called her by the name of Pramadvara. And the pious Ruru
having seen Pramadvara in the hermitage of Sthulakesa became one whose
heart was pierced by the god of love. And Ruru by means of his companions
made his father Pramati, the son of Bhrigu, acquainted with his passion.
And Pramati demanded her of the far-famed Sthulakesa for his son. And her
foster-father betrothed the virgin Pramadvara to Ruru, fixing the
nuptials for the day when the star Varga-Daivata (Purva-phalguni) would
be ascendant.

“Then within a few days of the time fixed for the nuptials, the beautiful
virgin while at play with companions of her own sex, her time having
come, impelled by fate, trod upon a serpent which she did not perceive as
it lay in coil. And the reptile, urged to execute the will of Fate,
violently darted its envenomed fangs into the body of the heedless
maiden. And stung by that serpent, she instantly dropped senseless on the
ground, her colour faded and all the graces of her person went off. And
with dishevelled hair she became a spectacle of woe to her companions and
friends. And she who was so agreeable to behold became on her death what
was too painful to look at. And the girl of slender waist lying on the
ground like one asleep--being overcome with the poison of the snake-once
more became more beautiful than in life. And her foster-father and the
other holy ascetics who were there, all saw her lying motionless upon the
ground with the splendour of a lotus. And then there came many noted
Brahmanas filled with compassion, and they sat around her. And
Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and
Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama,
Pramati, and Pramati’s son Ruru, and other inhabitants of the forest,
came there. And when they saw that maiden lying dead on the ground
overcome with the poison of the reptile that had bitten her, they all
wept filled with compassion. But Ruru, mortified beyond measure, retired
from the scene.’”

So ends the eighth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.



SECTION IX

(Pauloma Parva continued)

“Sauti said, ‘While those illustrious Brahmanas were sitting around the
dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood
and wept aloud. And overwhelmed with grief he indulged in much piteous
lamentation. And, remembering his beloved Pramadvara, he gave vent to his
sorrow in the following words, ‘Alas! The delicate fair one that
increaseth my affliction lieth upon the bare ground. What can be more
deplorable to us, her friends? If I have been charitable, if I have
performed acts of penance, if I have ever revered my superiors, let the
merit of these arts restore to life my beloved one! If from my birth I
have been controlling my passions, adhered to my vows, let the fair
Pramadvara rise from the ground.

“And while Ruru was indulging in these lamentations for the loss of his
bride, a messenger from heaven came to him in the forest and addressed
him thus, ‘The words thou utterest, O Ruru, in thy affliction are
certainly ineffectual. For, O pious man, one belonging to this world
whose days have run out can never come back to life. This poor child of a
Gandharva and Apsara has had her days run out! Therefore, O child, thou
shouldst not consign thy heart to sorrow. The great gods, however, have
provided beforehand a means of her restoration to life. And if thou
compliest with it, thou mayest receive back thy Pramadvara.’

“And Ruru replied, O messenger of heaven! What is that which the gods
have ordained. Tell me in full so that (on hearing) I may comply with it.
It behoveth thee to deliver me from grief!’ And the celestial messenger
said unto Ruru, ‘Resign half of thy own life to thy bride, and then, O
Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.’
‘O best of celestial messengers, I most willingly offer a moiety of my
own life in favour of my bride. Then let my beloved one rise up once more
in her dress and lovable form.’

“Sauti said, ‘Then the king of Gandharvas (the father of Pramadvara) and
the celestial messenger, both of excellent qualities, went to the god
Dharma (the Judge of the dead) and addressed him, saying, ‘If it be thy
will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of
Ruru, now lying dead, rise up with a moiety of Ruru’s life.’ And
Dharmaraja answered, ‘O messenger of the gods, if it be thy wish, let
Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of
Ruru’s life.’

“Sauti continued, ‘And when Dharmaraja had said so, that maiden of
superior complexion, Pramadvara, endued with a moiety of Ruru’s life,
rose as from her slumber. This bestowal by Ruru of a moiety of his own
span of life to resuscitate his bride afterwards led, as it would be
seen, to a curtailment of Ruru’s life.

“And on an auspicious day their fathers gladly married them with due
rites. And the couple passed their days, devoted to each other. And Ruru
having obtained such a wife, as is hard to be found, beautiful and bright
as the filaments of the lotus, made a vow for the destruction of the
serpent-race. And whenever he saw a serpent he became filled with great
wrath and always killed it with a weapon.

“One day, O Brahmana, Ruru entered an extensive forest. And there he saw
an old serpent of the Dundubha species lying stretched on the ground. And
Ruru thereupon lifted up in anger his staff, even like to the staff of
Death, for the purpose of killing it. Then the Dundubha, addressing Ruru,
said, ‘I have done thee no harm, O Brahmana! Then wherefore wilt thou
slay me in anger?’”

So ends the ninth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.



SECTION X

(Pauloma Parva continued)

Sauti said, ‘And Ruru, on hearing those words, replied, ‘My wife, dear to
me as life, was bit by a snake; upon which, I took, O snake, a dreadful
vow, viz., that I would kill every snake that I might come across.
Therefore shall I smite thee and thou shalt be deprived of life.’

“And the Dundubha replied, ‘O Brahmana, the snakes that bite man are
quite different in type. It behoveth thee not to slay Dundubhas who are
serpents only in name. Subject like other serpents to the same calamities
but not sharing their good fortune, in woe the same but in joy different,
the Dundubhas should not be slain by thee under any misconception.’

“Sauti continued, ‘And the Rishi Ruru hearing these words of the serpent,
and seeing that it was bewildered with fear, albeit a snake of the
Dundubha species, killed it not. And Ruru, the possessor of the six
attributes, comforting the snake addressed it, saying, ‘Tell me fully, O
snake, who art thou thus metamorphosed?’ And the Dundubha replied, ‘O
Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse
of a Brahmana that I have been transformed into a snake. And Ruru asked,
‘O thou best of snakes, for what wast thou cursed by a Brahmana in wrath?
And how long also will thy form continue so?’”

And so ends the tenth section of the Pauloma Parva of the Adi Parva.



SECTION XI

(Pauloma Parva continued)

“Sauti continued ‘The Dundubha then said, ‘In former times, I had a
friend Khagama by name. He was impetuous in his speech and possessed of
spiritual power by virtue of his austerities. And one day when he was
engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades
of grass, and in a frolic attempted to frighten him with it. And anon he
fell into a swoon. On recovering his senses, that truth-telling and
vow-observing ascetic, burning with wrath, exclaimed, ‘Since thou hast
made a powerless mock snake to frighten me, thou shalt be turned even
into a venomless serpent thyself by my curse.’ O ascetic, I well knew the
power of his penances; therefore with an agitated heart, I addressed him
thus, bending low with joined hands, ‘Friend, I did this by way of a
joke, to excite thy laughter. It behoveth thee to forgive me and revoke
thy curse.’ And seeing me sorely troubled, the ascetic was moved, and he
replied, breathing hot and hard. ‘What I have said must come to pass.
Listen to what I say and lay it to thy heart. O pious one! when Ruru the
pure son of Pramati, will appear, thou shall be delivered from the curse
the moment thou seest him. Thou art the very Ruru and the son of Pramati.
On regaining my native form, I will tell thee something for thy good.

“And that illustrious man and the best of Brahmanas then left his
snake-body, and attained his own form and original brightness. He then
addressed the following words to Ruru of incomparable power, ‘O thou
first of created beings, verily the highest virtue of man is sparing the
life of others. Therefore a Brahmana should never take the life of any
creature. A Brahmana should ever be mild. This is the most sacred
injunction of the Vedas. A Brahmana should be versed in the Vedas and
Vedangas, and should inspire all creatures with belief in God. He should
be benevolent to all creatures, truthful, and forgiving, even as it is
his paramount duty to retain the Vedas in his memory. The duties of the
Kshatriya are not thine. To be stern, to wield the sceptre and to rule
the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to
the account of the destruction of snakes at the sacrifice of Janamejaya
in days of yore, and the deliverance of the terrified reptiles by that
best of Dwijas, Astika, profound in Vedic lore and might in spiritual
energy.’”

And so ends the eleventh section of the Pauloma Parva of the Adi Parva.



SECTION XII

(Pauloma Parva continued)

“Sauti continued, ‘Ruru then asked, ‘O best of Dwijas, why was king
Janamejaya bent upon destroying the serpents?--And why and how were they
saved by the wise Astika? I am anxious to hear all this in detail.’

“The Rishi replied, ‘O Ruru, the important history of Astika you will
learn from the lips of Brahmanas.’ Saying this, he vanished.

“Sauti continued, ‘Ruru ran about in search of the missing Rishi, and
having failed to find him in all the woods, fell down on the ground,
fatigued. And revolving in his mind the words of the Rishi, he was
greatly confounded and seemed to be deprived of his senses. Regaining
consciousness, he came home and asked his father to relate the history in
question. Thus asked, his father related all about the story.’”

So ends the twelfth section in the Pauloma Parva of the Adi Parva.



SECTION XIII

(Astika Parva)

“Saunaka said, ‘For what reason did that tiger among kings, the royal
Janamejaya, determine to take the lives of the snakes by means of a
sacrifice? O Sauti, tell us in full the true story. Tell us also why
Astika, that best of regenerate ones, that foremost of ascetics, rescued
the snakes from the blazing fire. Whose son was that monarch who
celebrated the snake-sacrifice? And whose son also was that best of
regenerate ones?’

“Sauti said, ‘O best of speakers, this story of Astika is long. I will
duly relate it in full, O listen!’

“Saunaka said, ‘I am desirous of hearing at length the charming story of
that Rishi, that illustrious Brahmana named Astika.’

“Sauti said, ‘This history (first) recited by Krishna-Dwaipayana, is
called a Purana by the Brahmanas. It was formerly narrated by my wise
father, Lomaharshana, the disciple of Vyasa, before the dwellers of the
Naimisha forest, at their request. I was present at the recital, and, O
Saunaka, since thou askest me, I shall narrate the history of Astika
exactly as I heard it. O listen, as I recite in full that sin-destroying
story.

“The father of Astika was powerful like Prajapati. He was a
Brahma-charin, always engaged in austere devotions. He ate sparingly, was
a great ascetic, and had his lust under complete control. And he was
known by the name of Jaratkaru. That foremost one among the Yayavaras,
virtuous and of rigid vows, highly blessed and endued with great ascetic
power, once undertook a journey over the world. He visited diverse
places, bathed in diverse sacred waters, and rested where night overtook
him. Endued with great energy, he practised religious austerities, hard
to be practised by men of unrestrained souls. The sage lived upon air
only, and renounced sleep for ever. Thus going about like a blazing fire,
one day he happened to see his ancestors, hanging heads down in a great
hole, their feet pointing upwards. On seeing them, Jaratkaru addressed
them, saying:

‘Who are you thus hanging heads down in this hole by a rope of virana
fibres that is again secretly eaten into on all sides by a rat living
here?’

“The ancestors said, ‘We are Rishis of rigid vows, called Yayavaras. We
are sinking low into the earth for want of offspring. We have a son named
Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities
only! The fool doth not think of raising offspring by marriage! It is for
that reason, viz., the fear of extinction of our race, that we are
suspended in this hole. Possessed of means, we fare like unfortunates
that have none! O excellent one, who art thou that thus sorrowest as a
friend on our account? We desire to learn, O Brahmana, who thou art that
standest by us, and why, O best of men, thou sorrowest for us that are so
unfortunate.’

“Jaratkaru said, ‘Ye are even my sires and grandsires I am that
Jaratkaru! O, tell me, how I may serve you.’

“The fathers then answered, ‘Try thy best, O child, to beget a son to
extend our line. Thou wilt then, O excellent one, have done a meritorious
art for both thyself and us. Not by the fruits of virtue, not by ascetic
penances well hoarded up, acquireth the merit which one doth by becoming
a father. Therefore, O child, by our command, set thy heart upon marriage
and offspring. Even this is our highest good.’

“Jaratkaru replied, ‘I shall not marry for my sake, nor shall I earn
wealth for enjoyment, but I shall do so for your welfare only. According
to this understanding, I shall, agreeably to the Sastric ordinance, take
a wife for attaining the end. I shall not act otherwise. If a bride may
be had of the same name with me, whose friends would, besides, willingly
give her to me as a gift in charity, I shall wed her duly. But who will
give his daughter to a poor man like me for wife. I shall, however,
accept any daughter given to me as alms. I shall endeavour, ye sires,
even thus to wed a girl! Having given my word, I will not act otherwise.
Upon her I will raise offspring for your redemption, so that, ye fathers,
ye may attain to eternal regions (of bliss) and may rejoice as ye like.’”

So ends the thirteenth section in the Astika Parva of the Adi Parva.



SECTION XIV

(Astika Parva continued)

“Sauti said, ‘That Brahmana of rigid vows then wandered over the earth
for a wife but a wife found he not. One day he went into the forest, and
recollecting the words of his ancestors, he thrice prayed in a faint
voice for a bride. Thereupon Vasuki rose and offered his sister for the
Rishi’s acceptance. But the Brahmana hesitated to accept her, thinking
her not to be of the same name with himself. The high-souled Jaratkaru
thought within himself, ‘I will take none for wife who is not of the same
name with myself.’ Then that Rishi of great wisdom and austere penances
asked him, saying, ‘Tell me truly what is the name of this thy sister, O
snake.’

“Vasuki replied, ‘O Jaratkaru, this my younger sister is called
Jaratkaru. Given away by me, accept this slender-waisted damsel for thy
spouse. O best of Brahmanas, for thee I reserved her. Therefore, take
her.’ Saying this, he offered his beautiful sister to Jaratkaru who then
espoused her with ordained rites.’”

So ends the thirteenth section in the Astika Parva of the Adi Parva.



SECTION XV

(Astika Parva continued)

“Sauti said, ‘O foremost of persons acquainted with Brahma, the mother of
the snakes had cursed them of old, saying, ‘He that hath the Wind for his
charioteer (viz., Agni) shall burn you all in Janamejaya’s sacrifice!’ It
was to neutralise that curse that the chief of the snakes married his
sister to that high-souled Rishi of excellent vows. The Rishi wedded her
according to the rites ordained (in the scriptures), and from them was
born a high-souled son called Astika. An illustrious ascetic; versed in
the Vedas and their branches, he regarded all with an even eye, and
removed the fears of both his parents.

“Then, after a long space of time, a king descending from the Pandava
line celebrated a great sacrifice known as the Snake-sacrifice, After
that sacrifice had commenced for the destruction of the snakes, Astika
delivered the Nagas, viz., his brothers and maternal uncles and other
snakes (from a fiery death). And he delivered his fathers also by
begetting offspring. And by his austerities, O Brahmana, and various vows
and study of the Vedas, he freed himself from all his debts. By
sacrifices, at which various kinds of offerings were made, he propitiated
the gods. By practising the Brahmacharya mode of life he conciliated the
Rishis; and by begetting offspring he gratified his ancestors.

“Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his
sires who being thus relieved from bondage ascended to heaven. Thus
having acquired great religious merit, Jaratkaru, after a long course of
years, went to heaven, leaving Astika behind. There is the story of
Astika that I have related duly Now, tell me, O tiger of Bhrigu’s race,
what else I shall narrate.”

So ends the fifteenth section in the Astika Parva of the Adi Parva.



SECTION XVI

(Astika Parva continued)

“Saunaka said, ‘O Sauti, relate once more in detail this history of the
learned and virtuous Astika. Our curiosity for hearing it is great. O
amiable one, thou speakest sweetly, with proper accent and emphasis; and
we are well-pleased with thy speech. Thou speakest even as thy father.
Thy sire was ever ready to please us. Tell us now the story as thy father
had related it.’

“Sauti said, ‘O thou that art blest with longevity, I shall narrate the
history of Astika as I heard it from my father. O Brahmana, in the golden
age, Prajapati had two daughters. O sinless one, the sisters were endowed
with wonderful beauty. Named Kadru and Vinata, they became the wives of
Kasyapa. Kasyapa derived great pleasure from his two wedded wives and
being gratified he, resembling Prajapati himself, offered to give each of
them a boon. Hearing that their lord was willing to confer on them their
choice blessings, those excellent ladies felt transports of joy. Kadru
wished to have for sons a thousand snakes all of equal splendour. And
Vinata wished to bring forth two sons surpassing the thousand offsprings
of Kadru in strength, energy, size of body, and prowess. Unto Kadru her
lord gave that boon about a multitude of offspring. And unto Vinata also,
Kasyapa said, ‘Be it so!’ Then Vinata, having; obtained her prayer,
rejoiced greatly. Obtaining two sons of superior prowess, she regarded
her boon fulfilled. Kadru also obtained her thousand sons of equal
splendour. ‘Bear the embryos carefully,’ said Kasyapa, and then he went
into the forest, leaving his two wives pleased with his blessings.’

“Sauti continued, ‘O best of regenerate ones, after a long time, Kadru
brought forth a thousand eggs, and Vinata two. Their maid-servants
deposited the eggs separately in warm vessels. Five hundred years passed
away, and the thousand eggs produced by Kadru burst and out came the
progeny. But the twins of Vinata did not appear. Vinata was jealous, and
therefore she broke one of the eggs and found in it an embryo with the
upper part developed but the lower one undeveloped. At this, the child in
the egg became angry and cursed his mother, saying. ‘Since thou hast
prematurely broken this egg, thou shall serve as a slave. Shouldst thou
wait five hundred years and not destroy, or render the other egg
half-developed, by breaking it through impatience, then the illustrious
child within it will deliver thee from slavery! And if thou wouldst have
the child strong, thou must take tender care of the egg for all this
time!’ Thus cursing his mother, the child rose to the sky. O Brahmana,
even he is the charioteer of Surya, always seen in the hour of morning!

“Then at the expiration of the five hundred years, bursting open the
other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu’s race,
immediately on seeing the light, that son of Vinata left his mother. And
the lord of birds, feeling hungry, took wing in quest of the food
assigned to him by the Great Ordainer of all.”.

So ends the sixteenth section in the Astika Parva of the Adi Parva.



SECTION XVII

(Astika Parva continued)

“Sauti said, ‘O ascetic, about this time the two sisters saw approaching
near, that steed of complacent appearance named Uchchaihsravas who was
worshipped by the gods, that gem of steeds, who arose at the churning of
the Ocean for nectar. Divine, graceful, perpetually young, creation’s
master-piece, and of irresistible vigour, it was blest with every
auspicious mark.’

“Saunaka asked, ‘Why did the gods churn the Ocean for nectar, and under
what circumstances and when as you say, did that best of steeds so
powerful and resplendent spring?’

“Sauti said, ‘There is a mountain named Meru, of blazing appearance, and
looking like a heap of effulgence. The rays of the Sun falling on its
peaks of golden lustre are dispersed by them. Decked with gold and
exceedingly beautiful, that mountain is the haunt of the gods and the
Gandharvas. It is immeasurable and unapproachable by men of manifold
sins. Dreadful beasts of prey wander over its breasts, and it is
illuminated by many divine life-giving herbs. It stands kissing the
heavens by its height and is the first of mountains. Ordinary people
cannot even think of ascending it. It is graced with trees and streams,
and resounds with the charming melody of winged choirs. Once the
celestials sat on its begemmed peak--in conclave. They who had practised
penances and observed excellent vows for amrita now seemed to be eager
seekers alter amrita (celestial ambrosia). Seeing the celestial assembly
in anxious mood Nara-yana said to Brahman, ‘Do thou churn the Ocean with
the gods and the Asuras. By doing so, amrita will be obtained as also all
drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.’”

So ends the seventeenth section in the Astika Parva of the Adi Parva.



SECTION XVIII

(Astika Parva continued)

“Sauti said, ‘There is a mountain called Mandara adorned with cloud-like
peaks. It is the best of mountains, and is covered all over with
intertwining herbs. There countless birds pour forth their melodies, and
beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit
the place. Upwards it rises eleven thousand yojanas, and descends
downwards as much. The gods wanted to tear it up and use it as a churning
rod but failing to do so same to Vishnu and Brahman who were sitting
together, and said unto them, ‘Devise some efficient scheme, consider, ye
gods, how Mandara may be dislodged for our good.’

“Sauti continued, ‘O son of Bhrigu! Vishnu with Brahman assented to it.
And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta,
the prince of snakes. The powerful Ananta, directed thereto both by
Brahman and Narayana, O Brahmana, tore up the mountain with the woods
thereon and with the denizens of those woods. And the gods came to the
shore of the Ocean with Ananta and addressed the Ocean, saying, ‘O Ocean;
we have come to churn thy waters for obtaining nectar.’ And the Ocean
replied, ‘Be it so, as I shall not go without a share of it. I am able to
bear the prodigious agitation of my waters set up by the mountain.’ The
gods then went to the king of tortoises and said to him, ‘O
Tortoise-king, thou wilt have to hold the mountain on thy back!’ The
Tortoise-king agreed, and Indra contrived to place the mountain on the
former’s back.

“And the gods and the Asuras made of Mandara a churning staff and Vasuki
the cord, and set about churning the deep for amrita. The Asuras held
Vasuki by the hood and the gods held him by the tail. And Ananta, who was
on the side of the gods, at intervals raised the snake’s hood and
suddenly lowered it. And in consequence of the stretch Vasuki received at
the hands of the gods and the Asuras, black vapours with flames issued
from his mouth. These, turned into clouds charged with lightning, poured
showers that refreshed the tired gods. And flowers that also fell on all
sides of the celestials from the trees on the whirling Mandara, refreshed
them.

“Then, O Brahmana, out of the deep came a tremendous roar like unto the
roar of the clouds at the Universal Dissolution. Diverse aquatic animals
being crushed by the great mountain gave up the ghost in the salt waters.
And many denizens of the lower regions and the world of Varuna were
killed. Large trees with birds on the whirling Mandara were torn up by
the roots and fell into the water. The mutual friction of those trees
also produced fires that blazed up frequently. The mountain thus looked
like a mass of dark clouds charged with lightning. O Brahmana, the fire
spread, and consumed the lions, elephants and other creatures that were
on the mountain. Then Indra extinguished that fire by pouring down heavy
showers.

“After the churning, O Brahmana, had gone on for some time, gummy
exudations of various trees and herbs vested with the properties of
amrita mingled with the waters of the Ocean. And the celestials attained
to immortality by drinking of the water mixed with those gums and with
the liquid extract of gold. By degrees, the milky water of the agitated
deep turned into clarified butter by virtue of those gums and juices. But
nectar did not appear even then. The gods came before the boon-granting
Brahman seated on his seat and said, ‘Sire, we are spent up, we have no
strength left to churn further. Nectar hath not yet arisen so that now we
have no resource save Narayana.’

“On hearing them, Brahman said to Narayana, ‘O Lord, condescend to grant
the gods strength to churn the deep afresh.’

“Then Narayana agreeing to grant their various prayers, said, ‘Ye wise
ones, I grant you sufficient strength. Go, put the mountain in position
again and churn the water.’

‘Re-established thus in strength, the gods recommenced churning. After a
while, the mild Moon of a thousand rays emerged from the Ocean.
Thereafter sprung forth Lakshmi dressed in white, then Soma, then the
White Steed, and then the celestial gem Kaustubha which graces the breast
of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all
came before the gods on high. Then arose the divine Dhanwantari himself
with the white vessel of nectar in his hand. And seeing him, the Asuras
set up a loud cry, saying, ‘It be ours.’

“And at length rose the great elephant, Airavata, of huge body and with
two pair of white tusks. And him took Indra the wielder of the
thunderbolt. But with the churning still going on, the poison Kalakuta
appeared at last. Engulfing the Earth it suddenly blazed up like a fire
attended with fumes. And by the scent of the fearful Kalakuta, the three
worlds were stupefied. And then Siva, being solicited by Brahman,
swallowed that poison for the safety of the creation. The divine
Maheswara held it in his throat, and it is said that from that time he is
called Nilakantha (blue-throated). Seeing all these wondrous things, the
Asuras were filled with despair, and got themselves prepared for entering
into hostilities with the gods for the possession of Lakshmi and Amrita.
Thereupon Narayana called his bewitching Maya (illusive power) to his
aid, and assuming the form of an enticing female, coquetted with the
Danavas. The Danavas and the Daityas charmed with her exquisite beauty
and grace lost their reason and unanimously placed the Amrita in the
hands of that fair damsel.’”

So ends the eighteenth section in the Astika Parva of the Adi Parva.



SECTION XIX

(Astika Parva continued)

“Sauti said, ‘Then the Daityas and the Danauas equipped with first-class
armours and various weapons attacked the gods. In the meantime the
valiant Lord Vishnu in the form of an enchantress accompanied by Nara
deceived the mighty Danavas and took away the Amrita from their hands.

“And all the gods at that time of great fright drank the Amrita with
delight, receiving it from Vishnu. And while the gods were partaking of
it, after which they had so much hankered, a Danava named Rahu was also
drinking it among them in the guise of a god. And when the Amrita had
reached Rahu’s throat only, Surya and Soma (recognised him and) intimated
the fact to the gods. And Narayana instantly cut off with his discus the
well-adorned head of the Danava who was drinking the Amrita without
permission. And the huge head of the Danava, cut off by the discus and
resembling a mountain peak, then rose up to the sky and began to utter
dreadful cries. And the Danava’s headless trunk, falling upon the ground
and rolling thereon, made the Earth tremble with her mountains, forests
and islands. And from that time there is a long-standing quarrel between
Rahu’s head and Surya and Soma. And to this day it swalloweth Surya and
Soma (during solar and lunar eclipses).

“Then Narayana quitting his enchanting female form and hurling many
terrible weapons at the Danavas, made them tremble. And thus on the
shores of the salt-water sea, commenced the dreadful battle of the gods
and the Asuras. And sharp-pointed javelins and lances and various weapons
by thousands began to be discharged on all sides. And mangled with the
discus and wounded with swords, darts and maces, the Asuras in large
numbers vomited blood and lay prostrate on the earth. Cut off from the
trunks with sharp double-edged swords, heads adorned with bright gold,
fell continually on the field of battle. Their bodies drenched in gore,
the great Asuras lay dead everywhere. It seemed as if red-dyed mountain
peaks lay scattered all around. And when the Sun rose in his splendour,
thousands of warriors struck one another with weapons. And cries of
distress were heard everywhere. The warriors fighting at a distance from
one another brought one another down by sharp iron missiles, and those
fighting at close quarters slew one another with blows of their fists.
And the air was filled with shrieks of distress. Everywhere were heard
the alarming sounds,--‘cut’, ‘pierce’, ‘at them’, ‘hurl down’, ‘advance’.

‘And when the battle was raging fiercely, Nara and Narayana entered the
field. And Narayana seeing the celestial bow in the hand of Nara, called
to mind his own weapon, the Danava-destroying discus. And lo! the discus,
Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful
in battle, came from the sky as soon as thought of. And when it came,
Narayana of fierce energy, possessing arms like the trunk of an elephant,
hurled with great force that weapon of extraordinary lustre, effulgent as
blazing fire, dreadful and capable of destroying hostile towns. And that
discus blazing like the fire that consumeth all things at the end of
Yuga, hurled with force from the hands of Narayana, and falling
constantly everywhere, destroyed the Daityas and the Danavas by
thousands. Sometimes it blazed like fire and consumed them all; sometimes
it struck them down as it coursed through the sky; and sometimes, falling
on the earth, it drank their life-blood like a goblin.

“On the other hand, the Danavas, white as the clouds from which the rain
hath dropped, possessing great strength and bold hearts, ascended the
sky, and by hurling down thousands of mountains, continually harassed the
gods. And those dreadful mountains, like masses of clouds, with their
trees and flat tops, falling from the sky, collided with one another and
produced a tremendous roar. And when thousands of warriors shouted
without intermission in the field of battle and mountains with the woods
thereon began to fall around, the earth with her forests trembled. Then
the divine Nara appeared at the scene of the dreadful conflict between
the Asuras and the Ganas (the followers of Rudra), and reducing to dust
those rocks by means of his gold-headed arrows, he covered the heavens
with dust. Thus discomfited by the gods, and seeing the furious discus
scouring the fields of heaven like a blazing flame, the mighty Danavas
entered the bowels of the earth, while others plunged into the sea of
salt-waters.

“And having gained the victory, the gods offered due respect to Mandara
and placed him again on his own base. And the nectar-bearing gods made
the heavens resound with their shouts, and went to their own abodes. And
the gods, on returning to the heavens, rejoiced greatly, and Indra and
the other deities made over to Narayana the vessel of Amrita for careful
keeping.’”

And so ends the nineteenth section in the Astika Parva of the Adi Parva.



SECTION XX

(Astika Parva continued)

“Sauti said, ‘Thus have I recited to you the whole story of how Amrita
was churned out of the Ocean, and the occasion on which the horse
Uchchaihsravas of great beauty and incomparable prowess was obtained. It
was this horse about which Kadru asked Vinata, saying, ‘Tell me, amiable
sister, without taking much time, of what colour Uchchaishravas is.’ And
Vinata answered, ‘That prince of steeds is certainly white. What dost
thou think, sister? Say thou what is its colour. Let us lay a wager upon
it.’ Kadru replied, then, ‘O thou of sweet smiles. I think that horse is
black in its tail. Beauteous one, bet with me that she who loseth will
become the other’s slave.’

‘Sauti continued, ‘Thus wagering with each other about menial service as
a slave, the sisters went home, and resolved to satisfy themselves by
examining the horse next day. And Kadru, bent upon practising a
deception, ordered her thousand sons to transform themselves into black
hair and speedily cover the horse’s tail in order that she might not
become a slave. But her sons, the snakes, refusing to do her bidding, she
cursed them, saying, ‘During the snake-sacrifice of the wise king
Janamejaya of the Pandava race, Agni shall consume you all.’ And the
Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced
by Kadru, impelled by the fates. And seeing that the snakes had
multiplied exceedingly, the Grandsire, moved by kind consideration for
his creatures, sanctioned with all the gods this curse of Kadru. Indeed,
as the snakes were of virulent poison, great prowess and excess of
strength, and ever bent on biting other creatures, their mother’s conduct
towards them--those persecutors of all creatures,--was very proper for
the good of all creatures. Fate always inflicts punishment of death on
those who seek the death of other creatures. The gods, having exchanged
such sentiments with one another, supported Kadru’s action (and went
away). And Brahman, calling Kasyapa to him, spake unto him these words,
‘O thou pure one who overcomest all enemies, these snakes begotten by
you, who are of virulent poison and huge bodies, and ever intent on
biting other creatures, have been cursed by their mother. O son, do not
grieve for it in the least. The destruction of the snakes in the
sacrifice hath, indeed, been ordained long ago’ Saying this, the divine
Creator of the Universe comforted Kasyapa and imparted to that
illustrious one the knowledge of neutralising poison.”

And so ends the twentieth section in the Astika Parva of the Adi Parva.



SECTION XXI

(Astika Parva continued)

“Sauti said. ‘Then when the night had passed away and the sun had risen
in the morning, O thou whose wealth is asceticism, the two sisters Kadru
and Vinata, having laid a wager about slavery, went with haste and
impatience to view the steed Uchchaishravas from a near point. On their
way they saw the Ocean, that receptacle of waters, vast and deep, rolling
and tremendously roaring, full of fishes large enough to swallow the
whale, and abounding with huge makaras and creatures of various forms by
thousands, and rendered inaccessible by the presence of other terrible,
monster-shaped, dark, and fierce aquatic animals, abounding with
tortoises and crocodiles, the mine of all kinds of gems, the home of
Varuna (the water-God), the excellent and beautiful residence of the
Nagas, the lord of all rivers, the abode of the subterranean fire, the
friend (or asylum) of the Asuras, the terror of all creatures, the grand
reservoir of water, and ever immutable. It is holy, beneficial to the
gods, and is the great source of nectar; without limits, inconceivable,
sacred, and highly wonderful. It is dark, terrible with the sound of
aquatic creatures, tremendously roaring, and full of deep whirl-pools. It
is an object of terror to all creatures. Moved by the winds blowing from
its shores and heaving high, agitated and disturbed, it seems to dance
everywhere with uplifted hands represented by its surges. Full of
swelling billows caused by the waxing and waning of the moon the parent
of Vasudeva’s great conch called Panchajanya, the great mine of gems, its
waters were formerly disturbed in consequence of the agitation caused
within them by the Lord Govinda of immeasurable prowess when he had
assumed the form of a wild boar for raising the (submerged) Earth. Its
bottom, lower than the nether regions, the vow observing regenerate Rishi
Atri could not fathom after (toiling for) a hundred years. It becomes the
bed of the lotus-naveled Vishnu when at the termination of every Yuga
that deity of immeasurable power enjoys yoga-nidra, the deep sleep under
the spell of spiritual meditation. It is the refuge of Mainaka fearful of
falling thunder, and the retreat of the Asuras overcome in fierce
encounters. It offers water as sacrificial butter to the blazing fire
issuing from the mouth of Varava (the Ocean-mare). It is fathomless and
without limits, vast and immeasurable, and the lord of rivers.

“And they saw that unto it rushed mighty rivers by thousands with proud
gait, like amorous competitors, each eager for meeting it, forestalling
the others. And they saw that it was always full, and always dancing in
its waves. And they saw that it was deep and abounding with fierce whales
and makaras. And it resounded constantly with the terrible sounds of
aquatic creatures. And they saw that it was vast, and wide as the expanse
of space, unfathomable, and limitless, and the grand reservoir of water.’”

And so ends the twenty-first section in the Astika Parva of the Adi Parva.



SECTION XXII

(Astika Parva continued)

“Sauti said, ‘The Nagas after consultation arrived at the conclusion that
they should do their mother’s bidding, for if she failed in obtaining her
desire she might withdraw her affection and burn them all. If, on the
other hand, she were graciously inclined, she might free them from her
curse. They said, ‘We will certainly render the horse’s tail black.’ And
it is said that they then went and became hairs in the horse’s tail.

“Now the two co-wives had laid the wager. And having laid the wager, O
best of Brahmanas, the two sisters Kadru and Vinata, the daughters of
Daksha, proceeded in great delight along the sky to see the other side of
the Ocean. And on their way they saw the Ocean, that receptacle of
waters, incapable of being easily disturbed, mightily agitated all of a
sudden by the wind, and roaring tremendously; abounding with fishes
capable of swallowing the whale and full of makaras; containing also
creatures of diverse forms counted by thousands; frightful from the
presence of horrible monsters, inaccessible, deep, and terrible, the mine
of all kinds of gems, the home of Varuna (the water-god), the wonderful
habitations of the Nagas, the lord of rivers, the abode of the
subterranean fire; the residence of the Asuras and of many dreadful
creatures; the reservoir of water, not subject to decay, aromatic, and
wonderful, the great source of the amrita of the celestials; immeasurable
and inconceivable, containing waters that are holy, filled to the brim by
many thousands of great rivers, dancing as it were in waves. Such was the
Ocean, full of rolling waves, vast as the expanse of the sky, deep, of
body lighted with the flames of subterranean fire, and roaring, which the
sisters quickly passed over.’”

And so ends the twenty-second section in the Astika Parva of the Adi
Parva.



SECTION XXIII

(Astika Parva continued)

“Sauti said, ‘Having crossed the Ocean, Kadru of swift speed, accompanied
by Vinata, soon alighted near the horse. They then both beheld that
foremost of steeds of great speed, with body white as the rays of the
moon but having black hairs (in the tail). And observing many black hairs
in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And
thus Vinata having lost the wager, entered into a state of slavery and
became exceedingly sorry.

“In the meantime, when his time came, burst forth from the egg without
(the help of his) mother, Garuda of great splendour, enkindling all the
points of the universe, that mighty being endued with strength, that bird
capable of assuming at will any form, of going at will everywhere, and of
calling to his aid at will any measure of energy. Effulgent like a heap
of fire, he shone terribly. Of lustre equal to that of the fire at the
end of the Yuga, his eyes were bright like the lightning-flash. And soon
after birth, that bird grew in size and increasing his body ascended the
skies. Fierce and vehemently roaring, he looked as terrible as second
Ocean-fire. And all the deities seeing him, sought the protection of
Vibhavasu (Agni). And they bowed down to that deity of manifold forms
seated on his seat and spake unto him these words, ‘O Agni, extend not
thy body! Wilt thou consume us? Lo, this huge heap of thy flames is
spreading wide!’ And Agni replied, ‘O, ye persecutors of the Asuras, it
is not as ye imagine. This is Garuda of great strength and equal to me in
splendour, endued with great energy, and born to promote the joy of
Vinata. Even the sight of this heap of effulgence hath caused this
delusion in you. He is the mighty son of Kasyapa, the destroyer of the
Nagas, engaged in the well-being of the gods, and the foe of the Daityas
and the Rakshasas. Be not afraid of it in the least. Come with me and
see.’ Thus addressed, the gods from a distance.

“The gods said, ‘Thou art a Rishi (i.e., one cognisant of all mantras),
share of the largest portion in sacrifices, ever resplendent, the
controller along with the Rishi wended their way towards Garuda and
adored him of birds, the presiding spirit of the animate and the
inanimate universe. Thou art the destroyer of all, the creator of all;
thou art the very Hiranyagarbha; thou art the progenitor of creation in
the form of Daksha and the other Prajapatis; thou art Indra (the king of
the gods), thou art Hayagriva the steed necked incarnation of Vishnu;
thou art the arrow (Vishnu himself, as he became such in the hands of
Mahadeva at the burning of Tripura); thou art the lord of the universe;
thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art
the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the
presiding deity of every object in the universe). Thou art knowledge,
thou art the illusion to which we are all subject; thou art the
all-pervading spirit; thou art the lord of the gods; thou art the great
Truth; thou art fearless; thou art ever unchanged; thou art Brahma
without attributes; thou art the energy of the Sun; thou art the
intellectual functions; thou art our great protector; thou art the ocean
of holiness; thou art purity; thou art bereft of the attributes of
darkness; thou art the possessor of the six high attributes; thou art he
who cannot be withstood in contest. From thee have emanated all things;
thou art of excellent deeds; thou art all that hath not been and all that
hath been. Thou art pure knowledge; thou displayest to us, as Surya does
by his rays, this animate and inanimate universe; thou darkenest the
splendour of Surya at every moment, and thou art the destroyer of all;
thou art all that is perishable and all that is imperishable. O thou
resplendent as Agni, thou burnest all even as Surya in his anger burneth
all creatures. O terrible one, thou resistest even as the fire that
destroys everything at the time of the Universal Dissolution. O mighty
Garuda who movest in the skies, we seek thy protection. O lord of birds
thy energy is extraordinary, thy splendour is that of fire, thy
brightness is like that of the lightning that no darkness can approach.
Thou reachest the very clouds, and art both the cause and the effect; the
dispenser of boons and invincible in prowess. O Lord, this whole universe
is rendered hot by thy splendour, bright as the lustre of heated gold.
Protect these high-souled gods, who overcome by thee and terrified
withal, are flying along the heavens in different directions on their
celestial cars. O thou best of birds, thou Lord of all, thou art the son
of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth
but have mercy on the universe. Thou art Supreme. O pacify thy anger and
preserve us. At thy voice, loud as the roar of the thunder, the ten
points, the skies, the heavens, the Earth and our hearts, O bird, thou
art continuously shaking. O, diminish this thy body resembling Agni. At
the sight of the splendour resembling that of Yama when in wrath, our
hearts lose all equanimity and quake. O thou lord of birds, be propitious
to us who solicit thy mercy! O illustrious one, bestow on us good fortune
and joy.’

And that bird of fair feathers, thus adored by the deities and diverse
sections of Rishis, reduced his own energy and splendour.’”

And thus ends the twenty-third section in the Astika Parva of the Adi
Parva.



SECTION XXIV

(Astika Parva continued)

“Sauti said, ‘Then hearing of and beholding his own body, that bird of
beautiful feathers diminished its size.’

“And Garuda said, ‘Let no creature be afraid; as ye are in a fright at
the sight of my terrible form, I shall diminish my energy.’

“Sauti continued, ‘Then that bird capable of going everywhere at will,
that ranger of the skies capable of calling to his aid any measure of
energy, bearing Aruna on his back, wended from his father’s home and
arrived at his mother’s side on the other shore of the great ocean. And
he placed Aruna of great splendour in the eastern regions, just at a time
when Surya had resolved to burn the worlds with his fierce rays.’

“Saunaka said, ‘When did the revered Surya resolve at the time to burn
the worlds? What wrong was done to him by the gods that provoked his
ire?’

“Sauti said, ‘O sinless one, when Rahu was drinking nectar among the gods
at the time of the churning of the ocean he was pointed out to the gods
by Surya and Soma, and from that time he conceived an enmity towards
those deities. And upon this Rahu sought to devour his afflictor (Surya),
became wroth, and thought, ‘Oh, this enmity of Rahu towards me hath
sprung from my desire of benefiting the gods. And this dire consequence I
alone have to sustain. Indeed, at this pass help I obtain not. And before
the very eyes of the denizens of heaven I am going to be devoured and
they brook it quietly. Therefore, for the destruction of the worlds must
I strive.’ And with this resolution he went to the mountains of the west.

“And from that place he began to radiate his heat around for the
destruction of the world. And then the great Rishis, approaching the
gods, spake unto them, ‘Lo, in the middle of the night springeth a great
heat striking terror into every heart, and destructive of the three
worlds.’ Then the gods, accompanied by the Rishis, wended to the
Grandsire, and said unto him, ‘O what is this great heat today that
causeth such panic? Surya hath not yet risen, still the destruction (of
the world) is obvious. O Lord, what will happen when he doth rise?” The
Grandsire replied, ‘Indeed, Surya is prepared to rise today for the
destruction of the world. As soon as he will appear he will burn
everything into a heap of ashes. By me, however, hath the remedy been
provided beforehand. The intelligent son of Kasyapa is known to all by
the name of Aruna. He is huge of body and of great splendour; he shall
stay in front of Surya, doing the duty of his charioteer and taking away
all the energy of the former. And this will ensure the welfare of the
worlds, of the Rishis, and of the dwellers in heaven.’

“Sauti continued, ‘Aruna, at the behest of the Grandsire, did all that he
was ordered to do. And Surya rose veiled by Aruna’s person. I have told
thee now why Surya was in wrath, and how Aruna, the brother of Garuda,
was appointed as his charioteer. Hear next of that other question asked
by thee a little while ago.’”

And so ends the twenty-fourth section in the Astika Parva of the Adi
Parva.



SECTION XXV

(Astika Parva continued)

“Sauti said, ‘Then that bird of great strength and energy and capable of
going at will to every place repaired to his mother’s side on the other
shore of the great ocean. Thither lived Vinata in affliction, defeated in
wager and put into a state of slavery. Once Kadru calling Vinata who had
prostrated herself before the former, addressed her these words in the
presence of her son, ‘O gentle Vinata, there is in the midst of the
ocean, in a remote quarter, a delightful and fair region inhabited by the
Nagas. Bear me thither!’ At this that mother of the bird of fair feathers
bore (on her shoulders) the mother of the snakes. And Garuda also,
directed by his mother’s words, carried (on his back) the snakes. And
that ranger of the skies born of Vinata began to ascend towards the Sun.
And thereupon the snakes, scorched by the rays of the Sun, swooned away.
And Kadru seeing her sons in that state prayed to Indra, saying, ‘I bow
to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra!
I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort
of Sachi! By thy showers, be thou the protector of the snakes scorched by
the Sun. O thou best of the deities, thou art our great protector. O
Purandara, thou art able to grant rain in torrents. Thou art Vayu (the
air), the clouds, fire, and the lightning of the skies. Thou art the
propeller of the clouds, and hast been called the great cloud (i.e., that
which will darken the universe at the end of Yuga). Thou art the fierce
and incomparable thunder, and the roaring clouds. Thou art the Creator of
the worlds and their Destroyer. Thou art unconquered. Thou art the light
of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art
the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes.
Thou art a god, and the final resource. Thou art, O deity, all amrita,
and the most adored Soma. Thou art the moment, the lunar day, the bala
(minute), thou art the kshana (4 minutes). Thou art the lighted
fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and
thou Truti.[1] Thou art the year, the seasons, the months, the nights,
and the days. Thou art the fair Earth with her mountains and forests.
Thou art also the firmament, resplendent with the Sun. Thou art the great
Ocean with heaving billows and abounding with whales, swallowers of
whales, and makaras, and various fishes. Thou art of great renown, always
adored by the wise and by the great Rishis with minds rapt in
contemplation. Thou drinkest, for the good of all creatures, the Soma
juice in sacrifices and the clarified butter offered with sacred
invocation. Thou art always worshipped at sacrifices by Brahmanas moved
by desire of fruit. O thou of incomparable mass of strength, thou art
sung in the Vedas and Vedangas. It is for that reason that learned
Brahmanas bent upon performing sacrifices, study the Vedas with every
care.’”

And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.



SECTION XXVI

(Astika Parva continued)

“Sauti said, ‘And then Indra, the king of gods, having the best of horses
for his bearer, thus adored by Kadru, covered the entire firmament with
masses of blue clouds. And he commanded the clouds, saying, Pour ye, your
vivifying and blessed drops!’ And those clouds, luminous with lightning,
and incessantly roaring against each other in the welkin, poured abundant
water. And the sky, in consequence of those wonderful and
terribly-roaring clouds that were incessantly begetting vast quantities
of water, looked as if the end of Yuga had come. And in consequence of
the myriads of waves caused in the falling torrents, the deep roar of the
clouds, the flashes of lightning, the violence of the wind, and the
general agitation, the sky looked as if dancing in madness. The sky
became overcast, and the rays of the Sun and the Moon totally disappeared
in consequence of that incessant downpour.

“And upon Indra’s causing that downpour, the Nagas became exceedingly
delighted. And the Earth was filled with water all around. And the cool,
clear water reached even the nether regions. And there were countless
waves of water all over the Earth. And the snakes with their mother
reached (in safety) the island called Ramaniyaka.”

And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.



SECTION XXVII

(Astika Parva continued)

“Sauti said, ‘And then the Nagas drenched by that shower, became
exceedingly glad. And borne by that bird of fair feathers, they soon
arrived at the island. That island had been fixed by the Creator of the
Universe as the abode of the makaras. There they saw the terrible Lavana
Samudra (ocean of salt). On arriving there with Garuda, they saw there a
beautiful forest washed by the waters of the sea and resounding with the
music of winged choirs. And there were clusters of trees all around laden
with various fruits and flowers. And there were also fair mansions all
around; and many tanks full of lotuses. And it was also adorned with many
lakes of pure water. And it was refreshed with pure incense-breathing
breezes. And it was adorned with many a tree that grew only on the hills
of Malaya, and seemed by their tallness to reach the very heavens. And
there were also various other trees whose flowers were scattered all
around by the breeze. And that forest was charming and dear to the
Gandharvas and always gave them pleasure. And it was full of bees
maddened with the honey they sucked. And the sight of all this was
exceedingly delightful. And in consequence of many things there, capable
of charming everybody, that forest was fair, delightful, and holy. And,
echoing with the notes of various birds, it delighted greatly the sons of
Kadru.

“And the snakes, after arriving at that forest, began to enjoy
themselves. And they commanded the lord of birds, viz., Garuda, of great
energy, saying, ‘Convey us to some other fair island with pure water.
Thou ranger of the skies, thou must have seen many fair regions while
coursing (through the air).’ Garuda, alter reflecting for a few moments,
asked his mother Vinata, saying, ‘Why, mother, have I to do the bidding
of the snakes?’ Vinata thus questioned by him spake unto that ranger of
the skies, her son, invested with every virtue, of great energy, and
great strength, as follows: “Vinata said, ‘O thou best of birds, I have
become, from misfortune, the slave of my co-wife. The snakes, by an act
of deception, caused me to lose my bet and have made me so.’ When his
mother had told him the reason, that ranger of the skies, dejected with
grief, addressed the snakes, saying, ‘Tell me, ye snakes, by bringing
what thing, gaining a knowledge of what thing, or doing what act of
prowess, we may be freed from this state of bondage to you.’” Sauti
continued, ‘The snakes, hearing him, said, ‘Bring thou amrita by force.
Then O bird, shall you be freed from bondage.’” And so ends the
twenty-seventh section in the Astika Parva of the Adi Parva.



SECTION XXVIII

(Astika Parva continued)

“Sauti said, ‘Garuda, thus addressed by the snakes, then said unto his
mother, ‘I shall go to bring amrita, I desire to eat something in the
way. Direct me to it.’ Vinata replied, ‘In a remote region in the midst
of the ocean, the Nishadas have their fair home. Having eaten the
thousands of Nishadas that live there, bring thou amrita. But let not thy
heart be ever set on taking the life of a Brahmana. Of all creatures a
Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when
angry, becomes like fire or the Sun, like poison or an edged weapon. A
Brahmana, it has been said, is the master of all creatures. For these and
other reasons, a Brahmana is the adored of the virtuous. O child, he is
never to be slain by thee even in anger. Hostility with Brahmanas,
therefore, would not be proper under any circumstances. O sinless one,
neither Agni nor Surya truly can consume so much as does a Brahmana of
rigid vows, when angry. By these various indications must thou know a
good Brahmana. Indeed, a brahmana is the first-born of all creatures, the
foremost of the four orders, the father and the master of all.’” Garuda
then asked, ‘O mother, of what form is a Brahmana, of what behaviour, and
of what prowess? Doth he shine like fire, or is he of tranquil mien? And,
O mother, it behoveth thee to tell my inquiring self, those auspicious
signs by which I may recognise a Brahmana.’” Vinata replied, saying, ‘O
child, him shouldst thou know as the best amongst Brahmanas who having
entered thy throat would torture thee as a fish-hook or burn thee as
blazing charcoal. A Brahmana must never be slain by thee even in anger.’
And Vinata out of affection for her son, again told him these words, ‘Him
shouldst thou know as a good Brahmana who would not be digested in thy
stomach.’ Although she knew the incomparable strength of her son, yet she
blessed him heartily, for, deceived by the snakes, she was very much
afflicted by woe. And she said. ‘Let Marut (the god of the winds) protect
thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy
head, and the Vasus thy whole body. I also, O child (engaged in
beneficial ceremonies), shall sit here for your welfare. Go then, O
child, in safety to accomplish thy purpose.’

“Sauti continued, ‘Then Garuda, having heard the words of his mother,
stretched his wings and ascended the skies. And endued with great
strength, he soon fell upon the Nishadas, hungry and like another Yama.
And bent upon slaying the Nishadas, he raised a great quantity of dust
that overspread the firmament, and sucking up water from amid the ocean,
shook the trees growing on the adjacent mountains. And then that lord of
birds obstructed the principal thoroughfares of the town of the Nishadas
by his mouth, increasing its orifice at will. And the Nishadas began to
fly in great haste in the direction of the open mouth of the great
serpent-eater. And as birds in great affliction ascend by thousand into
the skies when the trees in a forest are shaken by the winds, so those
Nishadas blinded by the dust raised by the storm entered the
wide-extending cleft of Garuda’s mouth open to receive them. And then the
hungry lord of all rangers of the skies, that oppressor of enemies,
endued with great strength, and moving with greatest celerity to achieve
his end, closed his mouth, killing innumerable Nishadas following the
occupation of fishermen.’”

So ends the twenty-eighth section in the Astika Parva of Adi Parva.



SECTION XXIX

(Astika Parva continued)

“Sauti continued, ‘A certain Brahmana with his wife had entered the
throat of that ranger of the skies. The former began to burn the bird’s
throat like a piece of flaming charcoal. Him Garuda addressed, saying, ‘O
best of Brahmanas, come out soon from my mouth which I open for thee. A
Brahmana must never be slain by me, although he may be always engaged in
sinful practices.’ Unto Garuda who had thus addressed him that Brahmana
said, ‘O, let this woman of the Nishada caste, who is my wife, also come
out with me.’ And Garuda said, ‘Taking the woman also of the Nishada
caste with thee, come out soon. Save thyself without delay since thou
hast not yet been digested by the heat of my stomach.’

“Sauti continued, ‘And then that Brahmana, accompanied by his wife of the
Nishada caste, came out, and praising Garuda wended whatever way he
liked. And when that Brahmana had come out with his wife, that lord of
birds, fleet as the mind, stretching his wings ascended the skies. He
then saw his father, and, hailed by him, Garuda, of incomparable prowess
made proper answers. And the great Rishi (Kasyapa) then asked him, ‘O
child, is it well with thee? Dost thou get sufficient food every day? Is
there food in plenty for thee in the world of men?’

“Garuda replied, ‘My mother is ever well. And so is my brother, and so am
I. But, father, I do not always obtain plenty of food, for which my peace
is incomplete. I am sent by the snakes to fetch the excellent amrita.
Indeed, I shall fetch it today for emancipating my mother from her
bondage. My mother command me, saying, ‘Eat thou the Nishadas.’ I have
eaten them by thousands, but my hunger is not appeased. Therefore, O
worshipful one, point out to me some other food, by eating which, O
master, I may be strong enough to bring away amrita by force. Thou
shouldst indicate some food wherewith I may appease my hunger and thirst.’

“Kasyapa replied, ‘This lake thou seest is sacred. It hath been heard, of
even in the heavens. There is an elephant, with face downwards, who
continually draggeth a tortoise, his elder brother. I shall speak to you
in detail of their hostility in former life. Just listen as I tell you
why they are here.

“There was of old a great Rishi of the name of Vibhavasu. He was
exceedingly wrathful. He had a younger brother of the name of Supritika.
The latter was averse to keeping his wealth jointly with his brother’s.
And Supritika would always speak of partition. After some time his
brother Vibhavasu told Supritika, ‘It is from great foolishness that
persons blinded by love of wealth always desire to make a partition of
their patrimony. After effecting a partition they fight with each other,
deluded by wealth. Then again, enemies in the guise of friends cause
estrangements between ignorant and selfish men alter they become
separated in wealth, and pointing out faults confirm their quarrels, so
that the latter soon fall one by one. Absolute ruin very soon overtakes
the separated. For these reasons the wise never speak approvingly of
partition amongst brothers who, when divided, do not regard the most
authoritative Sastras and live always in fear of each other. But as thou,
Supritika, without regarding my advice impelled by desire of separation,
always wishest to make an arrangement about your property, thou shall
become an elephant.’ Supritika, thus cursed, then spake unto Vibhavasu,
‘Thou also shall become a tortoise moving in the midst of the waters.’

“And thus on account of wealth those two fools, Supritika and Vibhavasu,
from each other’s curse, have become an elephant and a tortoise
respectively. Owing to their wrath, they have both become inferior
animals. And they are engaged in hostilities with each other, proud of
their excessive strength and the weight of their bodies. And in this lake
those two beings of huge bodies are engaged in acts according to their
former hostility. Look here, one amongst them, the handsome elephant of
huge body, is even now approaching. Hearing his roar, the tortoise also
of huge body, living within the waters, cometh out, agitating the lake
violently. And seeing him the elephant, curling his trunk, rusheth into
the water. And endued with great energy, with motion of his tusks and
fore-part of his trunk and tail and feet, he agitates the water of the
lake abounding with fishes. And the tortoise also of great strength, with
upraised head, cometh forward for an encounter. And the elephant is six
yojanas in height and twice that measure in circumference. And the height
of the tortoise also is three yojanas and his circumference ten. Eat thou
up both of them that are madly engaged in the encounter and bent upon
slaying each other, and then accomplish the task that thou desirest.
Eating that fierce elephant which looketh like a huge mountain and
resembleth a mass of dark clouds, bring thou amrita.’

“Sauti continued, ‘Having said so unto Garuda, he (Kasyapa) blessed him,
saying, ‘Blest be thou when thou art in combat with the gods. Let water
pitchers filled to the brim, Brahmanas, kine, and other auspicious
objects, bless thee, thou oviparous one. And, O thou of great strength,
when thou art engaged with the gods in combat, let the Riks, the Yajus,
the Samas, the sacred sacrificial butter, all the mysteries (Upanishads),
constitute thy strength.’

“Garuda, thus addressed by his father, wended to the side of that lake.
He saw that expanse of clear water with birds of various kinds all
around. And remembering the words of his father, that ranger of the skies
possessed of great swiftness of motion, seized the elephant and the
tortoise, one in each claw. And that bird then soared high into the air.
And he came upon a sacred place called Alamva and saw many divine trees.
And struck by the wind raised by his wings, those trees began to shake
with fear. And those divine trees having golden boughs feared that they
would break. And the ranger of the skies seeing that those trees capable
of granting every wish were quaking with fear, went to other trees of
incomparable appearance. And those gigantic trees were adorned with
fruits of gold and silver and branches of precious gems. And they were
washed with the water of the sea. And there was a large banian among
them, which had grown into gigantic proportions, that spoke unto that
lord of bird coursing towards it with the fleetness of the mind, ‘Sit
thou on this large branch of mine extending a hundred yojanas and eat the
elephant and the tortoise.’ When that best of birds, of great swiftness
and of body resembling a mountain, quickly alighted upon a bough of that
banian tree, the resort of thousands of winged creatures-that bough also
full of leaves shook and broke down.’”

So ends the twenty-ninth section in the Astika Parva of the Adi Parva.



SECTION XXX

(Astika Parva continued)

“Sauti said, ‘At the very touch by Garuda of great might with his feet,
the branch of the tree broke as it was caught by Garuda. Casting his eyes
around in wonder he saw Valakhilya Rishis hanging therefrom with heads
downwards and engaged in ascetic penances. Reflecting that if that bough
fell down, the Rishis would be slain, the mighty one held the elephant
and the tortoise still more firmly with his claws. And from fear of
slaying the Rishis and desire of saving them, held that bough in his
beaks, and rose on his wings. The great Rishis were struck with wonder at
the sight of that act of his which was beyond even the power of the gods,
and gave that mighty bird a name. And they said, ‘As this ranger of the
skies rises on its wings bearing a heavy burden, let this foremost of
birds having snakes for his food be called Garuda (bearer of heavy
weight).’

“And shaking the mountains by his wings, Garuda leisurely coursed through
the skies. And as he soared with the elephant and the tortoise (in his
claws), he beheld various regions underneath. Desiring as he did to save
the Valakhilyas, he saw not a spot whereon to sit. At last he went to
that foremost of mountains called Gandhamadana. There he saw his father
Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that
ranger of the skies, of divine form, possessed of great splendour, and
energy and strength, and endued with the speed of the wind or the mind,
huge as a mountain peak, a ready smiter like the curse of a Brahmana,
inconceivable, indescribable, frightful to all creatures, possessed of
great prowess, terrible, of the splendour of Agni himself, and incapable
of being overcome by the deities, Danavas, and invincible Rakshasas,
capable of splitting mountain summits and sucking the ocean itself and
destroying the three worlds, fierce, and looking like Yama himself. The
illustrious Kasyapa, seeing him approach and knowing also his motive,
spoke unto him these words:

“Kasyapa said, ‘O child, do not commit a rash act, for then thou wouldst
have to suffer pain. The Valakhilyas, supporting themselves by drinking
the rays of the sun, might, if angry, blast thee.’

“Sauti continued, ‘Kasyapa then propitiated, for the sake of his son, the
Valakhilyas of exceeding good fortune and whose sins had been destroyed
by ascetic penances.’ And Kasyapa said, ‘Ye whose wealth is asceticism,
the essay of Garuda is for the good of all creatures. The task is great
that he is striving to accomplish. It behoveth you to accord him your
permission.’

“Sauti continued, ‘Those ascetics thus addressed by the illustrious
Kasyapa, abandoned that bough and went to the sacred mountain of Himavat
for purposes of ascetic penances. After those Rishis had gone away, the
son of Vinata, with voice obstructed by the bough in his beaks, asked his
father Kasyapa saying, ‘O illustrious one, where shall I throw this arm
of the tree? O illustrious one, indicate to me some region without human
beings.’ Then Kasyapa spoke of a mountain without human beings with caves
and dales always covered with snow and incapable of approach by ordinary
creatures even in thought. And the great bird bearing that branch, that
elephant, and that tortoise, proceeded with great speed towards that
mountain. The great arm of the tree with which that bird of huge body
flew away could not be girt round with a cord made of a hundred (cow)
hides. Garuda, the lord of birds, then flew away for hundreds of thousand
of yojanas within--the shortest time. And going according to the
directions of his father to that mountain almost in a moment, that ranger
of the skies let fall the gigantic bough. And it fell with a great noise.
And that Prince of mountains shook, struck with the storm raised by
Garuda’s wings. And the trees thereon dropped showers of flowers. And the
peaks decked with gems and gold adorning that great mountain itself, were
loosened and tell down on all sides. And the falling bough struck down
numerous trees which, with golden flowers amid dark foliage, shone there
like clouds charged with lightning. And those trees, bright as gold,
falling down upon the ground and, dyed with mountain metals, shone as if
they were bathed in the rays of the sun.

“Then that best of birds, Garuda, perching on the summit of that
mountain, ate both the elephant and the tortoise, rose on his wings with
great speed from the top of the mountain.

“And various omens began to appear among the gods foreboding fear.
Indra’s favourite thunderbolt blazed up in a fright. Meteors with flames
and smoke, loosened from the welkin, shot down during the day. And the
weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts,
and other gods, began to spend their force against one another. Such a
thing had never happened even during the war between the gods and the
Asuras. And the winds blew accompanied with thunder, and meteors fell by
thousands. And the sky, though cloudless, roared tremendously. And even
he who was the god of gods shed showers of blood. And the flowery
garlands on the necks of the gods faded and their prowess suffered
diminution. And terrible masses of clouds dropped thick showers of blood.
And the dust raised by the winds darkened the splendour of the very
coronets of the gods. And He of a thousand sacrifices (Indra), with the
other gods, perplexed with fear at the sight of those dark forebodings
spoke unto Vrihaspati thus, ‘Why, O worshipful one, have these natural
disturbances suddenly arisen? No foe do I behold who would oppress us in
war.’ Vrihaspati answered, ‘O chief of the gods, O thou of a thousand
sacrifices, it is from thy fault and carelessness, and owing also to the
ascetic penance of the high-souled great Rishis, the Valakhilyas, that
the son of Kasyapa and Vinata, a ranger of the skies endued with great
strength and possessing the capacity of assuming at will any form, is
approaching to take away the Soma. And that bird, foremost among all
endued with great strength, is able to rob you of the Soma. Everything is
possible with him; the unachievable he can achieve.’

“Sauti continued, ‘Indra, having heard these words, then spoke unto those
that guarded the amrita, saying, ‘A bird endued with great strength and
energy has set his heart on taking away the amrita. I warn you beforehand
so that he may not succeed in taking it away by force. Vrihaspati has
told me that his strength is immeasurable.’ And the gods hearing of it
were amazed and took precautions. And they stood surrounding the amrita
and Indra also of great prowess, the wielder of the thunder, stood with
them. And the gods wore curious breastplates of gold, of great value, and
set with gems, and bright leathern armour of great toughness. And the
mighty deities wielded various sharp-edged weapons of terrible shapes,
countless in number, emitting, even all of them, sparks of fire with
smoke. And they were also armed with many a discus and iron mace
furnished with spikes, and trident, battle-axe, and various kinds of
sharp-pointed missiles and polished swords and maces of terrible form,
all befitting their respective bodies. And decked with celestial
ornaments and resplendent with those bright arms, the gods waited there,
their fears allayed. And the gods, of incomparable strength, energy, and
splendour, resolved to protect the amrita. Capable of splitting the towns
of the Asuras, all displayed themselves in forms resplendent as the fire.
And in consequence of the gods standing there, that (would be)
battle-field, owing to hundreds of thousands of maces furnished with iron
spikes, shone like another firmament illumined by the rays of the Sun.’”

So ends the thirtieth section in the Astika Parva of the Adi Parva.



SECTION XXXI

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, what was Indra’s fault, what his act of
carelessness? How was Garuda born in consequence of the ascetic penances
of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds
for a son? Why, too, was he invincible of all creatures and unslayable of
all? Why also was that ranger of the skies capable of going into every
place at will and of mustering at will any measure of energy? If these
are described in the Purana, I should like to hear them.’

“Sauti said, ‘What thou askest me is, indeed, the subject of the Purana.
O twice-born one, listen as I briefly recite it all.

“Once upon a time, when the lord of creation, Kasyapa, was engaged in a
sacrifice from desire of offspring, the Rishis, the gods, and the
Gandharvas, all gave him help. And Indra was appointed by Kasyapa to
bring the sacrificial fuel; and with him those ascetics the Valakhilyas,
and all the other deities. And the lord Indra, taking up according to his
own strength, a weight that was mountain-like, brought it without any
fatigue. And he saw on the way some Rishis, of bodies of the measure of
the thumb, all together carrying one single stalk of a Palasa (Butea
frondosa) leaf. And those Rishis were, from want of food, very lean and
almost merged in their own bodies. And they were so weak that they were
much afflicted when sunk in the water that collected in an indentation on
the road produced by the hoof of a cow. And Purandara, proud of his
strength, beheld them with surprise, and laughing at them in derision
soon left them behind insulting them, besides, by passing over their
heads. And those Rishis being thus insulted were filled with rage and
sorrow. And they made preparations for a great sacrifice at which Indra
was terrified. Hear, O Saunaka, of the wish for accomplishment of which
those vow-observing wise, and excellent ascetics poured clarified butter
of the sacrificial fire with loudly uttered mantras, ‘There shall be
another Indra of all gods, capable of going everywhere at will, and of
mustering at will any measure of energy, and striking tear into the
(present) king of the gods. By the fruit of our ascetic penance, let one
arise, fleet as the mind, and fierce withal.’ And the lord of the
celestials of a hundred sacrifices, having come to know of this, became
very much alarmed and sought the protection of the vow-observing Kasyapa.
And the Prajapati Kasyapa, hearing everything from Indra, went to the
Valakhilyas and asked them if their sacrifice had been successful. And
those truth-speaking Rishis replied to him, saying, ‘Let it be as thou
sayest!’ And the Prajapati Kasyapa pacifying them, spake unto them as
follows, ‘By the word of Brahman, this one (Indra) hath been made the
Lord of the three worlds. Ye ascetics, ye also are striving to create
another Indra! Ye excellent ones, it behoveth you not to falsify the word
of Brahman. Let not also this purpose, for (accomplishing) which ye are
striving, be rendered futile. Let there spring an Indra (Lord) of winged
creatures, endued with excess of strength! Be gracious unto Indra who is
a suppliant before you.’ And the Valakhilyas, thus addressed by Kasyapa,
after offering reverence to that first of the Munis, viz., the Prajapati
Kasyapa, spake unto him:

“The Valakhilyas said, ‘O Prajapati, this sacrifice of us all is for an
Indra! Indeed this hath also been meant for a son being born unto thee!
Let this task be now left to thee. And in this matter do whatsoever thou
seest to be good and proper.’

“Sauti continued, ‘Meanwhile, moved by the desire of offspring, the good
daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her
ascetic penances over, having purified herself with a bath in that season
when connubial companionship might prove fruitful, approached her lord.
And Kasyapa spake unto her, ‘Respected one, the sacrifice commenced by me
hath borne fruit. What hath been desired by thee shall come to pass. Two
heroic sons, shall be born unto thee, who shall be the lords of the three
worlds. By the penances of the Valakhilyas and by virtue of the desire
with which I commenced my sacrifice, those sons shall be of exceedingly
good fortune and worshipped in the three worlds!’ And the illustrious
Kasyapa spake unto her again, ‘Bear thou these auspicious seeds with
great care. These two will be the lords of all winged creatures. These
heroic rangers of the skies will be respected in all the worlds, and
capable of assuming any form at will.

“And the Prajapati, gratified with all that took place, then addressed
Indra of a hundred sacrifices, saying, ‘Thou shalt have two brothers of
great energy and prowess, who shall be to thee even as the helpmates.
From them no injury shall result unto thee. Let thy sorrow cease; thou
shalt continue as the lord of all. Let not, however, the utterers of the
name of Brahma be ever again slighted by thee. Nor let the very wrathful
ones, whose words are even the thunderbolt, be ever again insulted by
thee. Indra, thus addressed, went to heaven, his fears dispelled. And
Vinata also, her purpose fulfilled, was exceedingly glad. And she gave
birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body,
became the fore-runner of the Sun. And Garuda was vested with the
lordship over the birds. O thou of Bhrigu’s race, hearken now to the
mighty achievement of Garuda.’”

“So ends the thirty-first section in the Astika Parva of the Adi Parva.



SECTION XXXII

(Astika Parva continued)

“Sauti said, ‘O foremost of Brahmanas, the gods having prepared for
battle in that way, Garuda, the king of birds, soon came upon those wise
ones. And the gods beholding him of excessive strength began to quake
with fear, and strike one another with all their weapons. And amongst
those that guarded the Soma was Brahmana (the celestial architect), of
measureless might, effulgent as the electric fire and of great energy.
And after a terrific encounter lasting only a moment, managed by the lord
of birds with his talons, beak, and wings, he lay as dead on the fields.
And the ranger of the skies making the worlds dark with the dust raised
by the hurricane of his wings, overwhelmed the celestials with it. And
the latter, overwhelmed with that dust, swooned away. And the immortals
who guarded the amrita, blinded by that dust, could no longer see Garuda.
Even thus did Garuda agitate the region of the heavens. And even thus he
mangled the gods with the wounds inflicted by his wings and beak.

“Then the god of a thousand eyes commanded Vayu (the god of wind),
saying, ‘Dispel thou this shower of dust soon. O Maruta, this is indeed,
thy task. Then the mighty Vayu soon drove away that dust. And when the
darkness had disappeared, the celestials attacked Garuda. And as he of
great might was attacked by the gods, he began to roar aloud, like the
great cloud that appeareth in the sky at the end of the Yuga, frightening
every creature. And that king of birds, of great energy, that slayer of
hostile heroes, then rose on his wings. All the wise ones (the
celestials) with Indra amongst them armed with double-edged broad swords,
iron maces furnished with sharp spikes, pointed lances, maces, bright
arrows, and many a discus of the form of the sun, saw him over head. And
the king of birds, attacked them on all sides with showers of various
weapons and fought exceedingly hard without wavering for a moment. And
the son of Vinata, of great prowess blazing in the sky, attacked the gods
on all sides with his wings and breast. And blood began to flow copiously
from the bodies of the gods mangled by the talons and the beak of Garuda.
Overcome by the lord of birds, the Sadhyas with the Gandharvas fled
eastwards, the Vasus with the Rudras towards the south, the Adityas
towards the west, and the twin Aswins towards the north. Gifted with
great energy, they retreated fighting, looking back every moment on their
enemy.

“And Garuda had encounters with the Yakshas, Aswakranda of great courage,
Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja,
and Pulina. And the son of Vinata mangled them with his wings, talons,
and beak, like Siva himself, that chastiser of enemies, and the holder of
Pinaka in rage at the end of the Yuga. And those Yakshas of great might
and courage, mangled all over by that ranger of the skies, looked like
masses of black clouds dropping thick showers of blood.

“And Garuda, depriving them of life, and then went to where the amrita
was. And he saw that it was surrounded on all sides by fire. And the
terrible flames of that fire covered the entire sky. And moved by violent
winds, they seemed bent on burning the Sun himself. The illustrious
Garuda then assumed ninety times ninety mouths and quickly drinking the
waters of many rivers with those mouths and returning with great speed,
that chastiser of enemies, having wings for his vehicle extinguished that
fire with that water. And extinguishing that fire, he assumed a very
small form, desirous of entering into (the place where the Soma was).’”

So ends the thirty-second section in the Astika Parva of the Adi Parva.



SECTION XXXIII

(Astika Parva continued)

“Santi said, ‘And that bird, assuming a golden body bright as the rays of
the Sun, entered with great force (the region where the Soma was), like a
torrent entering the ocean. And he saw, placed near the Soma, a wheel of
steel keen-edged, and sharp as the razor, revolving incessantly. And that
fierce instrument, of the splendour of the blazing sun and of terrible
form, had been devised by the gods for cutting in pieces all robbers of
the Soma. Garuda, seeing a passage through it, stopped there for a
moment. Diminishing his body, in an instant he passed through the spokes
of that wheel. Within the line of the wheel, he beheld, stationed there
for guarding the Soma two great snakes of the effulgence of blazing fire,
with tongues bright as the lightning-flash, of great energy, with mouth
emitting fire, with blazing eyes, containing poison, very terrible,
always in anger, and of great activity. Their eyes were ceaselessly
inflamed with rage and were also winkless. He who may be seen by even one
of the two would instantly be reduced to ashes. The bird of fair feathers
suddenly covered their eyes with dust. And unseen by them he attacked
them from all sides. And the son of Vinata, that ranger of the skies,
attacking their bodies, mangled them into pieces. He then approached the
Soma without loss of time. Then the mighty son of Vinata, taking up the
Amrita from the place where it was kept, rose on his wings with great
speed, breaking into pieces the machine that had surrounded it. And the
bird soon came out, taking the Amrita but without drinking it himself.
And he then wended on his way without the least fatigue, darkening the
splendour of the Sun.

“And the son of Vinata then met Vishnu on his way along the sky. And
Narayana was gratified at that act of self-denial on the part of Garuda.
And that deity, knowing no deterioration, said unto the ranger of the
skies, ‘O, I am inclined to grant thee a boon.’ The ranger of the skies
thereupon said, ‘I shall stay above thee.’ And he again spake unto
Narayana these words, ‘I shall be immortal and free from disease without
(drinking) Amrita.’ Vishnu said unto the son of Vinata, ‘Be it so.’
Garuda, receiving those two boons, told Vishnu, ‘I also shall grant thee
a boon; therefore, let the possessor of the six attributes ask of me.’
Vishnu then asked the mighty Garuda to become his carrier. And he made
the bird sit on the flagstaff of his car, saying, ‘Even thus thou shalt
stay above me.’ And the ranger of the skies, of great speed, saying unto
Narayana, ‘Be it so,’ swiftly wended on his way, mocking the wind with
his fleetness.

“And while that foremost of all rangers of the skies, that first of
winged creatures, Garuda, was coursing through the air after wresting the
Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of
birds, struck with thunderbolt, spake laughingly unto Indra engaged in
the encounter, in sweet words, saying, ‘I shall respect the Rishi
(Dadhichi) of whose bone the Vajra hath been made. I shall also respect
the Vajra, and thee also of a thousand sacrifices. I cast this feather of
mine whose end thou shalt not attain. Struck with thy thunder I have not
felt the slightest pain.’ And having said this, the king of birds cast a
feather of his. And all creatures became exceedingly glad, beholding that
excellent feather of Garuda so cast off. And seeing that the feather was
very beautiful, they said, ‘Let this bird be called Suparna (having fair
feathers). And Purandara of a thousand eyes, witnessing this wonderful
incident, thought that bird to be some great being and addressed him
thus.’

“And Indra said, ‘O best of birds, I desire to know the limit of thy
great strength. I also desire eternal friendship with thee.’”

So ends the thirty-third section in the Astika Parva of the Adi Parva.



SECTION XXXIV

(Astika Parva continued)

‘Sauti continued, ‘Garuda then said, ‘O Purandara, let there be
friendship between thee and me as thou desirest. My strength, know thou,
is hard to bear. O thou of a thousand sacrifices, the good never approve
of speaking highly of their own strength, nor do they speak of their own
merits. But being made a friend, and asked by thee, O friend, I will
answer thee, although self-praise without reason is ever improper. I can
bear, on a single feather of mine, O Sakra, this Earth, with her
mountains and forests and with the waters of the ocean, and with thee
also stationed thereon. Know thou, my strength is such that I can bear
without fatigue even all the worlds put together, with their mobile and
immobile objects.’

“Sauti continued, ‘O Saunaka, after Garuda of great courage had thus
spoken, Indra the chief of the gods, the wearer of the (celestial) crown,
ever bent upon the good of the worlds, replied, saying, ‘It is as thou
sayest. Everything is possible in thee. Accept now my sincere and hearty
friendship. And if thou hast no concern with the Soma, return it to me.
Those to whom thou wouldst give it would always oppose us.’ Garuda
answered, ‘There is a certain reason for which the Soma is being carried
by me. I shall not give the Soma to any one for drink. But, O thou of a
thousand eyes, after I have placed it down, thou, O lord of the heavens,
canst then, taking it up, instantly bring it away.’ Indra then said, ‘O
oviparous one, I am highly gratified with these words now spoken by thee.
O best of all rangers of the skies; accept from me any boon that thou
desirest.’

“Sauti continued, ‘Then Garuda, recollecting the sons of Kadru and
remembering also the bondage of his mother caused by an act of deception
owing to the well-known reason (viz., the curse of Aruna), said,
‘Although I have power over all creatures, yet I shall do your bidding.
Let, O Sakra, the mighty snakes become my food.’ The slayer of the
Danavas having said unto him, ‘Be it so,’ then went to Hari, the god of
gods, of great soul, and the lord of Yogins. And the latter sanctioned
everything that had been said by Garuda. And the illustrious lord of
heaven again said unto Garuda, ‘I shall bring away the Soma when thou
placest it down.’ And having said so, he bade farewell to Garuda. And the
bird of fair feathers then went to the presence of his mother with great
speed.

“And Garuda in joy then spake unto all the snakes, ‘Here have I brought
the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting
here, drink of it after ye have performed your ablutions and religious
rites. As said by you, let my mother become, from this day, free, for I
have accomplished your bidding.’ The snakes having said unto Garuda, ‘Be
it so,’ then went to perform their ablutions. Meanwhile, Sakra taking up
the Amrita, wended back to heaven. The snakes after performing their
ablutions, their daily devotions, and other sacred rites, returned in
joy, desirous of drinking the Amrita. They saw that the bed of kusa grass
whereon the Amrita had been placed was empty, the Amrita itself having
been taken away by a counter-act of deception. And they began to lick
with their tongues the kusa grass, as the Amrita had been placed thereon.
And the tongues of the snakes by that act became divided in twain. And
the kusa grass, too, from the contact with Amrita, became sacred
thenceforth. Thus did the illustrious Garuda bring Amrita (from the
heavens) for the snakes, and thus were the tongues of snakes divided by
what Garuda did.

“Then the bird of fair feathers, very much delighted, enjoyed himself in
those woods accompanied by his mother. Of grand achievements, and deeply
reverenced by all rangers of the skies, he gratified his mother by
devouring the snakes.

“That man who would listen to this story, or read it out to an assembly
of good Brahmanas, must surely go to heaven, acquiring great merit from
the recitation of (the feats of) Garuda.’”

And so ends the thirty-fourth section in the Astika Parva of the Adi
Parva.



SECTION XXXV

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, thou hast told us the reason why the
snakes were cursed by their mother, and why Vinata also was cursed by her
son. Thou hast also told us about the bestowal of boons, by their
husband, on Kadru and Vinata. Thou hast likewise told us the names of
Vinata’s sons. But thou hast not yet recited to us the names of the
snakes. We are anxious to hear the names of the principal ones.’

“Sauti said, O thou whose wealth is asceticism, from fear of being
lengthy, I shall not mention the names of all the snakes. But I will
recite the names of the chief ones. Listen to me!

“Sesha was born first, and then Vasuki. (Then were born) Airavata,
Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana,
Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka,
Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka,
Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna,
Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta,
Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka,
Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada,
Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha,
Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda,
Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara,
Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka,
Karkara, Akarkara, Kundodara, and Mahodara.

“Thus, O best of regenerate ones, have I said the names of the principal
serpents. From fear of being tedious I do not give names of the rest. O
thou whose wealth is asceticism, the sons of these snakes, with their
grandsons, are innumerable. Reflecting upon this, I shall not name them
to thee. O best ascetics, in this world the number of snakes baffles
calculation, there being many thousands and millions of them.’”

So ends the thirty-fifth section in the Astika Parva of the Adi Parva.



SECTION XXXVI

(Astika Parva continued)

“Saunaka said, ‘O child, thou hast named many of the serpents gifted with
great energy and incapable of being easily overcome. What did they do
after hearing of that curse?’

“Sauti said, ‘The illustrious Sesha amongst them, of great renown,
leaving his mother practised hard penances, living upon air and rigidly
observing his vows. He practised these ascetic devotions, repairing to
Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of
Himavat. And he passed his days in those sacred regions, some of which
were sacred for their water and others for their soil in the rigid
observance of his vows, with singleness of aim, and his passions under
complete control. And the Grandsire of all, Brahma, saw that ascetic with
knotted hair, clad in rags, and his flesh, skin, and sinews dried up
owing to the hard penances he was practising. And the Grandsire
addressing him, that penance-practising one of great fortitude, said,
‘What is that thorn doest, O Sesha? Let the welfare of the creatures of
the worlds also engage thy thoughts. O sinless one, thou art afflicting
all creatures by thy hard penances. O Sesha, tell me the desire implanted
in thy breast.’

“And Sesha replied, ‘My uterine brothers are all of wicked hearts. I do
not desire to live amongst them. Let this be sanctioned by thee. Like
enemies they are always jealous of one another. I am, therefore, engaged
in ascetic devotions. I will not see them even. They never show any
kindness for Vinata and her son. Indeed, Vinata’s son capable of ranging
through the skies, is another brother of ours. They always envy him. And
he, too, is much stronger owing to the bestowal of that boon by our
father, the high-souled Kasyapa. For these, I engaged in ascetic
penances, and I will cast off this body of mine, so that I may avoid
companionship with them, even in another state of life.’

“Unto Sesha who had said so, the Grandsire said, ‘O Sesha, I know the
behaviour of all thy brothers and their great danger owing to their
offence against their mother. But O Snake, a remedy (for this) hath been
provided by me even beforehand. It behoveth thee not to grieve for thy
brothers. O Sesha, ask of me the boon thou desirest. I have been highly
gratified with thee and I will grant thee today a boon. O best of snakes,
it is fortunate that thy heart hath been set on virtue. Let thy heart be
more and more firmly set on virtue.’

“Then Sesha replied, ‘O divine Grandsire, this is the boon desired by me;
viz., may my heart always delight in virtue and in blessed ascetic
penances, O Lord of all!’

“Brahman said, ‘O Sesha, I am exceedingly gratified with this thy
self-denial and love of peace. But, at my command, let this act be done
by thee for the good of my creatures. Bear thou, O Sesha, properly and
well this Earth so unsteady with her mountains and forests, her seas and
towns and retreats, so that she may be steady.’

“Sesha said, ‘O divine Lord of all creatures, O bestower of boons, O lord
of the Earth, lord of every created thing, lord of the universe, I will,
even as thou sayest hold the Earth steady. Therefore, O lord of all
creatures, place her on my head.’

“Brahman said, ‘O best of snakes, go underneath the Earth. She will
herself give thee a crevice to pass through. And, O Sesha, by holding the
Earth, thou shalt certainly do what is prized by me very greatly.’

“Sauti continued, ‘Then the elder brother of the king of the snakes,
entering a hole, passed to the other side of the Earth, and holding her,
supported with his head that goddess with her belt of seas passing all
round.’

“Brahman said, ‘O Sesha, O best of snakes, thou art the god Dharma,
because alone, with thy huge body, thou supportest the Earth with
everything on her, even as I myself, or Valavit (Indra), can.’

“Sauti continued, ‘The snake, Sesha, the lord Ananta, of great prowess,
lives underneath the Earth, alone supporting the world at the command of
Brahman. And the illustrious Grandsire, the best of the immortals, then
gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for
Ananta’s help.’”

So ends the thirty-sixth section in the Astika Parva of the Adi Parva.



SECTION XXXVII

(Astika Parva continued)

“Sauti said, ‘That best of snakes, viz., Vasuki, hearing the curse of his
mother, reflected how to render it abortive. He held a consultation with
all his brothers, Airavata and others, intent upon doing what they deemed
best for themselves.’

“And Vasuki said, ‘O ye sinless ones, the object of this curse is known
to you. It behoveth us to strive to neutralise it. Remedies certainly
exist for all curses, but no remedy can avail those cursed by their
mother. Hearing that this curse hath been uttered in the presence of the
Immutable, the Infinite, and the True one, my heart trembleth. Surely,
our annihilation hath come. Otherwise why should not the Immutable Lord
prevent our mother while uttering the curse? Therefore, let us consult
today how we may secure the safety of the snakes. Let us not waste time.
All of you are wise and discerning. We will consult together and find out
the means of deliverance as (did) the gods of yore to regain lost Agni
who had concealed himself within a cave, so that Janamejaya’s sacrifice
for the destruction of the snakes may not take place, and so that we may
not meet with destruction.’

“Sauti continued, ‘Thus addressed all the offspring of Kadru assembled
together, and, wise in counsels, submitted their opinions to one another.
One party of the serpents said, ‘We should assume the guise of superior
Brahmanas, and beseech Janamejaya, saying, ‘This (intended) sacrifice of
yours ought not to take place.’ Other snakes thinking themselves wise,
said, ‘We should all become his favourite counsellors. He will then
certainly ask for our advice in all projects. And we will then give him
such advice that the sacrifice may be obstructed. The king, the foremost
of wise men, thinking us of sterling worth will certainly ask us about
his sacrifice. We will say, ‘It must not be!’ And pointing to many
serious evils in this and the next worlds, we will take care that the
sacrifice may not take place. Or, let one of the snakes, approaching,
bite the person who, intending the monarch’s good, and well-acquainted
with the rites of the snake-sacrifice, may be appointed as the
sacrificial priest, so that he will die. The sacrificial priest dying,
the sacrifice will not be completed. We will also bite all those who,
acquainted with the rites of the snake-sacrifice, may be appointed
Ritwiks of the sacrifice, and by that means attain our object.’ Other
snakes, more virtuous and kind, said, ‘O, this counsel of yours is evil.
It is not meet to kill Brahmanas. In danger, that remedy is proper, which
is blessed on the practices of the righteous. Unrighteousness finally
destroyeth the world.’ Other serpents said, ‘We will extinguish the
blazing sacrificial fire by ourselves becoming clouds luminous with
lightning and pouring down showers.’ Other snakes, the best of their
kind, proposed, ‘Going, by night, let us steal away the vessel of Soma
juice. That will disturb the rite. Or, at that sacrifice, let the snakes,
by hundreds and thousands, bite the people, and spread terror around. Or,
let the serpents defile the pure food with their food-defiling urine and
dung.’ Others said, ‘Let us become the king’s Ritwiks, and obstruct his
sacrifice by saying at the outset, ‘Give us the sacrificial fee.’ He (the
king), being placed in our power, will do whatever we like.’ Others there
said, ‘When the king will sport in the waters, we will carry him to our
home and bind him, so that that sacrifice will not take place!’ Other
serpents who deemed themselves wise, said, ‘Approaching the king, let us
bite him, so that our object will be accomplished. By his death the root
of all evil will be torn up. This is the final deliberation of us all, O
thou who hearest with thy eyes! Then, do speedily what thou deemest
proper.’ Having said this, they looked intently at Vasuki, that best of
snakes. And Vasuki also, after reflecting, answered saying, ‘Ye snakes,
this final determination of you doth not seem worthy of adoption. The
advice of you all is not to my liking. What shall I say which would be
for your good? I think the grace of the illustrious Kasyapa (our father)
can alone do us good. Ye snakes, my heart doth not know which of all your
suggestions is to be adopted for the welfare of my race as also of me.
That must be done by me which would be to your weal. It is this that
makes me so anxious, for the credit or the discredit (of the measure) is
mine alone.’”

So ends the thirty-seventh section in the Astika Parva of the Adi Parva.



SECTION XXXVIII

(Astika Parva continued)

“Sauti said, ‘Hearing the respective speeches of all the snakes, and
hearing also the words of Vasuki, Elapatra began to address them, saying,
‘That sacrifice is not one that can be prevented. Nor is king Janamejaya
of the Pandava race from whom this fear proceedeth, such that he can be
hindered. The person, O king, who is afflicted by fate hath recourse to
fate alone; nothing else can be his refuge. Ye best of snakes, this fear
of ours hath fate for its root. Fate alone must be our refuge in this.
Listen to what I say. When that curse was uttered, ye best of snakes, in
fear I lay crouching on the lap of our mother. Ye best of snakes, and O
lord (Vasuki) of great splendour, from that place I heard the words the
sorrowing gods spake unto the Grandsire. The gods said, ‘O Grandsire,
thou god of gods who else than the cruel Kadru could thus, after getting
such dear children, curse them so, even in thy presence? And, O
Grandsire, by thee also hath been spoken, with reference to those words
of hers, ‘Be it so.’ We wish to know the reason why thou didst not
prevent her.’ Brahman replied, ‘The snakes have multiplied. They are
cruel, terrible in form and highly poisonous. From desire of the good of
my creatures, I did not prevent Kadru then. Those poisonous serpents and
others who are sinful, biting others for no faults, shall, indeed, be
destroyed, but not they who are harmless and virtuous. And hear also,
how, when the hour comes, the snakes may escape this dreadful calamity.
There shall be born in the race of the Yayavaras a great Rishi known by
the name of Jaratkaru, intelligent, with passions under complete control.
That Jaratkaru shall have a son of the name of Astika. He shall put a
stop to that sacrifice. And those snakes who shall be virtuous shall
escape therefrom. The gods said, ‘O thou truth-knowing one, on whom will
Jaratkaru, that foremost Muni, gifted with great energy and asceticism,
beget that illustrious son?’ Brahma answered, ‘Gifted with great energy,
that best Brahmana shall beget a son possessed of great energy on a wife
of the same name as his. Vasuki, the king of the snakes, hath a sister of
the name of Jaratkaru; the son, of whom I speak, shall be born of her,
and he shall liberate the snakes.’

“Elapatra continued, ‘The gods then said unto the Grandsire, ‘Be it so.’
And the lord Brahman, having said so unto the gods, went to heaven. O
Vasuki, I see before me that sister of thine known by the name of
Jaratkaru. For relieving us from fear, give her as alms unto him (i.e.,
the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a
bride. This means of release hath been heard of by me!’”



SECTION XXXIX

(Astika Parva continued)

“Sauti said, ‘O best of regenerate ones, hearing these words of Elapatra,
all the serpents, in great delight, exclaimed, ‘Well said, well said!’
And from that time Vasuki set about carefully bringing up that maiden,
viz., his sister Jaratkaru. And he took great delight in rearing her.

“And much time did not elapse from this, when the gods and the Asuras,
assembling together, churned the abode of Varuna. And Vasuki, the
foremost of all gifted with strength, became the churning-cord. And
directly the work was over, the king of the snakes presented himself
before the Grandsire. And the gods, accompanied by Vasuki, addressed the
Grandsire, saying, ‘O lord, Vasuki is suffering great affliction from
fear of (his mother’s curse). It behoveth thee to root out the sorrow,
begotten of the curse of his mother, that hath pierced the heart of
Vasuki desirous of the weal of his race. The king of the snakes is ever
our friend and benefactor. O Lord of the gods, be gracious unto him and
assuage his mind’s fever.’

“Brahman replied, ‘O ye immortals, I have thought, in my mind, of what ye
have said. Let the king of the snakes do that which hath been
communicated to him before by Elapatra. The time hath arrived. Those only
shall be destroyed that are wicked, not those that are virtuous.
Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic
penances. Let Vasuki, at the proper time, bestow on him his sister. Ye
gods, what hath been spoken by the snake Elapatra for the weal of the
snakes is true and not otherwise.’

“Sauti continued, ‘Then the king of the snakes, Vasuki, afflicted with
the curse of his mother, hearing these words of the Grandsire, and
intending to bestow his sister of the Rishi Jaratkaru, commanded all the
serpents, a large numbers of whom were ever attentive to their duties, to
watch the Rishi Jaratkaru, saying, ‘When the lord Jaratkaru will ask for
a wife, come immediately and inform me of it. The weal of our race
depends upon it.’”



SECTION XL

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, I desire to know the reason why the
illustrious Rishi whom thou hast named Jaratkaru came to be so called on
earth. It behoveth thee to tell us the etymology of the name Jaratkaru.’

“Sauti said, ‘Jara is said to mean waste, and Karu implies huge. This
Rishi’s body had been huge, and he gradually reduced it by severe ascetic
penances. For the same reason, O Brahmanas, the sister of Vasuki was
called Jaratkaru.’

The virtuous Saunaka, when he heard this, smiled and addressing
Ugrasravas said, ‘It is even so.’

Saunaka then said, ‘I have heard all that thou hast before recited. I
desire to know how Astika was born.’

Sauti, on hearing these words, began to relate according to what was
written in the Sastras.

“Sauti said, ‘Vasuki, desirous of bestowing his sister upon the Rishi
Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that
wise Muni of rigid vows, deeply engaged in ascetic devotions, did not
seek for a wife. That high-souled Rishi, engaged in studies and deeply
devoted to asceticism, his vital seed under full control, fearlessly
wandered over the whole earth and had no wish for a wife.

“Afterwards, once upon a time, there was a king, O Brahmana, of the name
of Parikshit, born in the race of the Kauravas. And, like his
great-grandfather Pandu of old, he was of mighty arms, the first of all
bearers of bows in battle, and fond of hunting. And the monarch wandered
about, hunting deer, and wild boars, and wolves, and buffaloes and
various other kinds of wild animals. One day, having pierced a deer with
a sharp arrow and slung his bow on his back, he penetrated into the deep
forest, searching for the animal here and there, like the illustrious
Rudra himself of old pursuing in the heavens, bow in hand, the deer which
was Sacrifice, itself turned into that shape, after the piercing. No deer
that was pierced by Parikshit had ever escaped in the wood with life.
This deer, however wounded as before, fled with speed, as the (proximate)
cause of the king’s attainment to heaven. And the deer that
Parikshit--that king of men--had pierced was lost to his gaze and drew
the monarch far away into the forest. And fatigued and thirsty, he came
across a Muni, in the forest, seated in a cow-pen and drinking to his
fill the froth oozing out of the mouths of calves sucking the milk of
their dams. And approaching him hastily, the monarch, hungry and
fatigued, and raising his bow, asked that Muni of rigid vows, saying, ‘O
Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me
hath been lost. Hast thou seen it?’ But that Muni observing then the vow
of silence, spoke not unto him a word. And the king in anger thereupon
placed upon his shoulder a dead snake, taking it up with the end of his
bow. The Muni suffered him to do it without protest. And he spoke not a
word, good or bad. And the king seeing him in that state, cast off his
anger and became sorry. And he returned to his capital but the Rishi
continued in the same state. The forgiving Muni, knowing that the monarch
who was a tiger amongst kings was true to the duties of his order, cursed
him not, though insulted. That tiger amongst monarchs, that foremost one
of Bharata’s race, also did not know that the person whom he had so
insulted was a virtuous Rishi. It was for this that he had so insulted
him.

“That Rishi had a son by name Sringin, of tender years, gifted with great
energy, deep in ascetic penances, severe in his vows, very wrathful, and
difficult to be appeased. At times, he worshipped with great attention
and respect his preceptor seated with ease on his seat and ever engaged
in the good of creatures.

“And commanded by his preceptor, he was coming home when, O best of
Brahmanas, a companion of his, a Rishi’s son named Krisa in a playful
mood laughingly spoke unto him. And Sringin, wrathful and like unto
poison itself, hearing these words in reference to his father, blazed up
in rage.’

“And Krisa said, ‘Be not proud, O Sringin, for ascetic as thou art and
possessed of energy, thy father bears on his shoulders a dead snake.
Henceforth speak not a word to sons of Rishis like ourselves who have
knowledge of the truth, are deep in ascetic penances, and have attained
success. Where is that manliness of thine, those high words of thine
begotten of pride, when thou must have to behold thy father bearing a
dead snake? O best of all the Munis, thy father too had done nothing to
deserve this treatment, and it is for this that I am particularly sorry
as if the punishment were mine.’”



SECTION XLI

(Astika Parva continued)

“Sauti said, ‘Being thus addressed, and hearing that his sire was bearing
a dead snake, the powerful Sringin burned with wrath. And looking at
Krisa, and speaking softly, he asked him, ‘Pray, why doth my father bear
today a dead snake?’ And Krisa replied, ‘Even as king Parikshit was
roving, for purpose of hunting, O dear one, he placed the dead snake on
the shoulder of thy sire.’

“And Sringin asked, ‘What wrong was done to that wicked monarch by my
father? O Krisa, tell me this, and witness the power of my asceticism.’

“And Krisa answered, ‘King Parikshit, the son of Abhimanyu, while
hunting, had wounded a fleet stag with an arrow and chased it alone. And
the king lost sight of the animal in that extensive wilderness. Seeing
then thy sire, he immediately accosted him. Thy sire was then observing
the vow of silence. Oppressed by hunger, thirst and labour, the prince
again and again asked thy sire sitting motionless, about the missing
deer. The sage, being under the vow of silence, returned no reply. The
king thereupon placed the snake on thy sire’s shoulder with the end of
his bow. O Sringin, thy sire engaged in devotion is in the same posture
still. And the king also hath gone to his capital which is named after
the elephant!’

“Sauti continued, ‘Having heard of a dead snake placed upon his
(father’s) shoulders, the son of the Rishi, his eyes reddened with anger,
blazed up with rage. And possessed by anger, the puissant Rishi then
cursed the king, touching water and overcome with wrath.’

“And Sringin said, ‘That sinful wretch of a monarch who hath placed a
dead snake on the shoulders of my lean and old parent, that insulter of
Brahmanas and tarnisher of the fame of the Kurus, shall be taken within
seven nights hence to the regions of Yama (Death) by the snake Takshaka,
the powerful king of serpents, stimulated thereto by the strength of my
words!’

“Sauti continued, ‘And having thus cursed (the king) from anger, Sringin
went to his father, and saw the sage sitting in the cow-pen, bearing the
dead snake. And seeing his parent in that plight, he was again inflamed
with ire. And he shed tears of grief, and addressed his sire, saying,
‘Father, having been informed of this thy disgrace at the hands of that
wicked wretch, king Parikshit, I have from anger even cursed him; and
that worst of Kurus hath richly deserved my potent curse. Seven days
hence, Takshaka, the lord of snakes, shall take the sinful king to the
horrible abode of Death.’ And the father said to the enraged son, ‘Child,
I am not pleased with thee. Ascetics should not act thus. We live in the
domains of that great king. We are protected by him righteously. In all
he does, the reigning king should by the like of us forgiven. If thou
destroy Dharma, verily Dharma will destroy thee. If the king do not
properly protect us, we fare very ill; we cannot perform our religious
rites according to our desire. But protected by righteous sovereigns, we
attain immense merit, and they are entitled to a share thereof.
Therefore, reigning royalty is by all means to be forgiven. And Parikshit
like unto his great-grandsire, protecteth us as a king should protect his
subjects. That penance-practising monarch was fatigued and oppressed with
hunger. Ignorant of my vow (of silence) he did this. A kingless country
always suffereth from evils. The king punisheth offenders, and fear of
punishments conducteth to peace; and people do their duties and perform
their rites undisturbed. The king establisheth religion--establisheth the
kingdom of heaven. The king protecteth sacrifices from disturbance, and
sacrifices to please the gods. The gods cause rain, and rain produceth
grains and herbs, which are always useful to man. Manu sayeth, a ruler of
the destinies of men is equal (in dignity) to ten Veda-studying priests.
Fatigued and oppressed with hunger, that penance-practising prince hath
done this through ignorance of my vow. Why then hast thou rashly done
this unrighteous action through childishness? O son, in no way doth the
king deserve a curse from us.’”



SECTION XLII

(Astika Parva continued)

“Sauti said, ‘And Sringin then replied to his father, saying, ‘Whether
this be an act of rashness, O father, or an improper act that I have
done, whether thou likest it or dislikest it, the words spoken by me
shall never be in vain. O father, I tell thee (a curse) can never be
otherwise. I have never spoken a lie even in jest.’

“And Samika said, ‘Dear child, I know that thou art of great prowess, and
truthful in speech. Thou hast never spoken falsehood before, so that thy
curse shall never be falsified. The son, even when he attaineth to age,
should yet be always counselled by the father, so that crowned with good
qualities he may acquire great renown. A child as thou art, how much more
dost thou stand in need of counsel? Thou art ever engaged in ascetic
penances. The wrath of even the illustrious ones possessing the six
attributes increaseth greatly. O thou foremost of ordinance-observing
persons, seeing that thou art my son and a minor too, and beholding also
thy rashness, I see that I must counsel thee. Live thou, O son, inclined
to peace and eating fruits and roots of the forest. Kill this thy anger
and destroy not the fruit of thy ascetic acts in this way. Wrath surely
decreaseth the virtue that ascetics acquire with great pains. And then
for those deprived of virtue, the blessed state existeth not.
Peacefulness ever giveth success to forgiving ascetics. Therefore,
becoming forgiving in thy temper and conquering thy passions, shouldst
thou always live. By forgiveness shalt thou obtain worlds that are beyond
the reach of Brahman himself. Having adopted peacefulness myself, and
with a desire also for doing good as much as lies in my power, I must do
something; even must I send to that king, telling him, ‘O monarch, thou
hast been cursed by my son of tender years and undeveloped intellect, in
wrath, at seeing thy act of disrespect towards myself.’

“Sauti continued, ‘And that great ascetic, observer of vows, moved by
kindness, sent with proper instructions a disciple of his to king
Parikshit. And he sent his disciple Gaurmukha of good manners and engaged
also in ascetic penances, instructing him to first enquire about the
welfare of the king and then to communicate the real message. And that
disciple soon approached that monarch, the head of the Kuru race. And he
entered the king’s palace having first sent notice of his arrival through
the servant in attendance at the gate.

“And the twice-born Gaurmukha was duly worshipped by the monarch. And
after resting for a while, he detailed fully to the king, in the presence
of his ministers, the words of Samika, of cruel import, exactly as he had
been instructed.’

“And Gaurmukha said, ‘O king of kings, there is a Rishi, Samika, by name,
of virtuous soul, his passions under control, peaceful, and given up to
hard ascetic devotions, living in thy dominions! By thee, O tiger among
men, was placed on the shoulders of that Rishi observing at present the
vow of silence, a dead snake, with the end of thy bow! He himself forgave
thee that act. But his son could not. And by the latter hast thou today
been cursed, O king of kings, without the knowledge of his father, to the
effect that within seven nights hence, shall (the snake) Takshaka cause
thy death. And Samika repeatedly asked his son to save thee, but there is
none to falsify his son’s curse. And because he hath been unable to
pacify his son possessed by anger, therefore have I been sent to thee, O
king, for thy good!’

“And that king of the Kuru race, himself engaged in ascetic practices,
having heard these cruel words and recollecting his own sinful act,
became exceedingly sorry. And the king, learning that foremost of Rishis
in the forest had been observing the vow of silence, was doubly afflicted
with sorrow and seeing the kindness of the Rishi Samika, and considering
his own sinful act towards him, the king became very repentant. And the
king looking like a very god, did not grieve so much for hearing of his
death as for having done that act to the Rishi.’

“And then the king sent away Gaurmukha, saying, ‘Let the worshipful one
(Samika) be gracious to me!’ And when Gaurmukha had gone away, the king,
in great anxiety, without loss of time, consulted his ministers. And
having consulted them, the king, himself wise in counsels, caused a
mansion to be erected upon one solitary column. It was well-guarded day
and night. And for its protection were placed there physicians and
medicines, and Brahmanas skilled in mantras all around. And the monarch,
protected on all sides, discharged his kingly duties from that place
surrounded by his virtuous ministers. And no one could approach that best
of kings there. The air even could not go there, being prevented from
entering.

“And when the seventh day had arrived, that best of Brahmanas, the
learned Kasyapa was coming (towards the king’s residence), desirous of
treating the king (after the snake-bite). He had heard all that had taken
place, viz., that Takshaka, that first of snakes, would send that best of
monarchs to the presence of Yama (Death). And he thought, I would cure
the monarch after he is bit by that first of snakes. By that I may have
wealth and may acquire virtue also.’ But that prince of snakes, Takshaka,
in the form of an old Brahmana, saw Kasyapa approaching on his way, his
heart set upon curing the king. And the prince of snakes then spake unto
that bull among Munis, Kasyapa, saying, ‘Whither dost thou go with such
speed? What, besides, is the business upon which thou art intent?’

“And Kasyapa, thus addressed, replied, ‘Takshaka, by his poison, will
today burn king Parikshit of the Kuru race, that oppressor of all
enemies. I go with speed, O amiable one, to cure, without loss of time,
the king of immeasurable prowess, the sole representative of the Pandava
race, after he is bit by the same Takshaka like to Agni himself in
energy.’ And Takshaka answered, ‘I am that Takshaka, O Brahmana, who
shall burn that lord of the earth. Stop, for thou art unable to cure one
bit by me.’ And Kasyapa rejoined, ‘I am sure that, possessed (that I am)
of the power of learning, going thither I shall cure that monarch bit by
thee.’”



SECTION XLIII

(Astika Parva continued)

“Sauti said, ‘And Takshaka, after this, answered, ‘If, indeed, thou art
able to cure any creature bitten by me, then, O Kasyapa, revive thou this
tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try
thy best and show me that skill in mantras of which thou hast spoken.’

“And Kasyapa said, If thou art so minded, bite thou then, O king of
snakes, this tree. O snake, I shall revive it, though bit by thee.

“Sauti continued, ‘That king of snakes, thus addressed by the illustrious
Kasyapa, bit then that banian tree. And that tree, bit by the illustrious
snake, and penetrated by the poison of the serpent, blazed up all around.
And having burnt the banian so, the snake then spake again unto Kasyapa,
saying, ‘O first of Brahmanas, try thy best and revive this lord of the
forest.’

“Sauti continued, ‘The tree was reduced to ashes by the poison of that
king of snakes. But taking up those ashes, Kasyapa spoke these words. ‘O
king of snakes, behold the power of my knowledge as applied to this lord
of the forest! O snake, under thy very nose I shall revive it.’ And then
that best of Brahmanas, the illustrious and learned Kasyapa, revived, by
his vidya, that tree which had been reduced to a heap of ashes. And first
he created the sprout, then he furnished it with two leaves, and then he
made the stem, and then the branches, and then the full-grown tree with
leaves and all. And Takshaka, seeing the tree revived by the illustrious
Kasyapa, said unto him, ‘It is not wonderful in thee that thou shouldst
destroy my poison or that of any one else like myself. O thou whose
wealth is asceticism, desirous of what wealth, goest thou thither? The
reward thou hopest to have from that best of monarchs, even I will give
thee, however difficult it may be to obtain it. Decked with fame as thou
art, thy success may be doubtful on that king affected by a Brahmana’s
curse and whose span of life itself hath been shortened. In that case,
this blazing fame of thine that hath overspread the three worlds will
disappear like the Sun when deprived of his splendour (on the occasion of
the eclipse).’

“Kasyapa said, ‘I go there for wealth, give it unto me, O snake, so that
taking thy gold. I may return.’ Takshaka replied, ‘O best of regenerate
ones, even I will give thee more than what thou expectest from that king.
Therefore do not go.’

“Sauti continued, ‘That best of Brahmanas, Kasyapa, of great prowess and
intelligence, hearing those words of Takshaka, sat in yoga meditation
over the king. And that foremost of Munis, viz., Kasyapa, of great
prowess and gifted with spiritual knowledge, ascertaining that the period
of life of that king of the Pandava race had really run out, returned,
receiving from Takshaka as much wealth as he desired.

“And upon the illustrious Kasyapa’s retracing his steps, Takshaka at the
proper time speedily entered the city of Hastinapura. And on his way he
heard that the king was living very cautiously, protected by means of
poison-neutralising mantras and medicines.’

“Sauti continued, ‘The snake thereupon reflected thus, ‘The monarch must
be deceived by me with power of illusion. But what must be the means?’
Then Takshaka sent to the king some snakes in the guise of ascetics
taking with them fruits, kusa grass, and water (as presents). And
Takshaka, addressing them, said, ‘Go ye all to the king, on the pretext
of pressing business, without any sign of impatience, as if to make the
monarch only accept the fruits and flowers and water (that ye shall carry
as presents unto him).’

“Sauti continued, ‘Those snakes, thus commanded by Takshaka, acted
accordingly. And they took to the king, Kusa grass and water, and fruits.
And that foremost of kings, of great prowess, accepted those offerings.
And after their business was finished, he said upto them, ‘Retire.’ Then
after those snakes disguised as ascetics had gone away, the king
addressed his ministers and friends, saying, ‘Eat ye, with me, all these
fruits of excellent taste brought by the ascetics.’ Impelled by Fate and
the words of the Rishi, the king, with his ministers, felt the desire of
eating those fruits. The particular fruit, within which Takshaka had
entered, was taken by the king himself for eating. And when he was eating
it, there appeared, O Saunaka, an ugly insect out of it, of shape
scarcely discernible, of eyes black, and of coppery colour. And that
foremost of kings, taking that insect, addressed his councillors, saying,
‘The sun is setting; today I have no more tear from poison. Therefore,
let this insect become Takshaka and bite me, so that my sinful act may be
expiated and the words of the ascetic rendered true.’ And those
councillors also, impelled by Fate, approved of that speech. And then the
monarch smiled, losing his senses, his hour having come. And he quickly
placed that insect on his neck. And as the king was smiling, Takshaka,
who had (in the form of that insect) come out of the fruit that had been
offered to the king, coiled himself round the neck of the monarch. And
quickly coiling round the king’s neck and uttering a tremendous roar,
Takshaka, that lord of snakes, bit that protector of the earth.’”



SECTION XLIV

(Astika Parva continued)

“Sauti said, ‘Then the councillors beholding the king in the coils of
Takshaka, became pale with fear and wept in exceeding grief. And hearing
the roar of Takshaka, the ministers all fled. And as they were flying
away in great grief, they saw Takshaka, the king of snakes, that
wonderful serpent, coursing through the blue sky like a streak of the hue
of the lotus, and looking very much like the vermilion-coloured line on a
woman’s crown dividing the dark masses of her hair in the middle.

“And the mansion in which the king was living blazed up with Takshaka’s
poison. And the king’s councillors, on beholding it, fled away in all
directions. And the king himself fell down, as if struck by lightning.

“And when the king was laid low by Takshaka’s poison, his councillors
with the royal priest--a holy Brahmana--performed all his last rites. All
the citizens, assembling together, made the minor son of the deceased
monarch their king. And the people called their new king, that slayer of
all enemies, that hero of the Kuru race, by the name of Janamejaya. And
that best of monarchs, Janamejaya, though a child, was wise in mind. And
with his councillors and priest, the eldest son Parikshita, that bull
amongst the Kurus, ruled the kingdom like his heroic great-grand-father
(Yudhishthira). And the ministers of the youthful monarch, beholding that
he could now keep his enemies in check, went to Suvarnavarman, the king
of Kasi, and asked him his daughter Vapushtama for a bride. And the king
of Kasi, after due inquiries, bestowed with ordained rites, his daughter
Vapushtama on that mighty hero of Kuru race. And the latter, receiving
his bride, became exceedingly glad. And he gave not his heart at any time
to any other woman. And gifted with great energy, he wandered in pursuit
of pleasure, with a cheerful heart, on expanses of water and amid woods
and flowery fields. And that first of monarchs passed his time in
pleasure as Pururavas of old did, on receiving the celestial damsel
Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted
to her lord and celebrated for her beauty having gained a desirable
husband, pleased him by the excess of her affection during the period he
spent in the pursuit of pleasure.’”



SECTION XLV

(Astika Parva continued)

“Meanwhile the great ascetic Jaratkaru wandered over the whole earth
making the place where evening fell his home for the night. And gifted
with ascetic power, he roamed, practising various vows difficult to be
practised by the immature, and bathing also in various sacred waters. And
the Muni had air alone for his food and was free from desire of worldly
enjoyment. And he became daily emaciated and grew lean-fleshed. And one
day he saw the spirits of his ancestors, heads down, in a hole, by a cord
of virana roots having only one thread entire. And that even single
thread was being gradually eaten away by a large rat dwelling in that
hole. And the Pitris in that hole were without food, emaciated, pitiable,
and eagerly desirous of salvation. And Jaratkaru, approaching the
pitiable one, himself in humble guise, asked them, ‘Who are ye hanging by
this cord of virana roots? The single weak root that is still left in
this cord of virana roots already eaten away by the rat, dwelling in this
hole, is itself being gradually eaten away by the same rat with his sharp
teeth. The little that remains of that single thread will soon be cut
away. It is clear ye shall then have to fall down into this pit with
faces downwards. Seeing you with faces downwards, and overtaken by this
great calamity, my pity hath been excited. What good can I do to you.
Tell me quickly whether this calamity can be averted by a fourth, a
third, or even by the sacrifice of a half of this my asceticism, O,
relieve yourselves even with the whole of my asceticism. I consent to all
this. Do ye as ye please.’

“The Pitris said, ‘Venerable Brahmacharin, thou desirest to relieve us.
But, O foremost of Brahmanas, thou canst not dispel our affliction by thy
asceticism. O child, O first of speakers, we too have the fruits of our
asceticism. But, O Brahmana, it is for the loss of children that we are
falling down into this unholy hell. The grandsire himself hath said that
a son is a great merit. As we are about to be cast in this hole, our
ideas are no longer clear. Therefore, O child, we know thee not, although
thy manhood is well-known on earth. Venerable thou art and of good
fortune, thou who thus from kindness grievest for us worthy of pity and
greatly afflicted. O Brahmana, listen, who we are. We are Rishis of the
Yayavara sect, of rigid vows. And, O Muni, from loss of children, we have
fallen down from a sacred region. Our severe penances have not been
destroyed; we have a thread yet. But we have only one thread now. It
matters little, however, whether he is or is not. Unfortunate as we are,
we have a thread in one, known as Jaratkaru. The unfortunate one has gone
through the Vedas and their branches and is practising asceticism alone.
He being one with soul under complete control, desires set high,
observant of vows, deeply engaged in ascetic penances, and free from
greed for the merits or asceticism, we have been reduced to this
deplorable state. He hath no wife, no son, no relatives. Therefore, do we
hang in this hole, our consciousness lost, like men having none to take
care of them. If thou meetest him, O, tell him, from thy kindness to
ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a
hole. Holy one, take a wife and beget children. O thou of ascetic wealth,
thou art, O amiable one, the only thread that remaineth in the line of
thy ancestors. O Brahmana, the cord of virana roots that thou seest we
are hanging by, is the cord representing our multiplied race. And, O
Brahmana, these threads of the cord of virana roots that thou seest as
eaten away, are ourselves who have been eaten up by Time. This root thou
seest hath been half-eaten and by which we are hanging in this hole is he
that hath adopted asceticism alone. The rat that thou beholdest is Time
of infinite strength. And he (Time) is gradually weakening the wretch
Jaratkaru engaged in ascetic penances tempted by the merits thereof, but
wanting in prudence and heart. O excellent one, his asceticism cannot
save us. Behold, our roots being torn, cast down from higher regions,
deprived of consciousness by Time, we are going downwards like sinful
wretches. And upon our going down into this hole with all our relatives,
eaten up by Time, even he shall sink with us into hell. O child, whether
it is asceticism, or sacrifice, or whatever else there be of very holy
acts, everything is inferior. These cannot count with a son. O child,
having seen all, speak unto that Jaratkaru of ascetic wealth. Thou
shouldst tell him in detail everything that thou hast beheld. And, O
Brahmana, from thy kindness towards us, thou shouldst tell him all that
would induce him to take a wife and beget children. Amongst his friends,
or of our own race, who art thou, O excellent one, that thus grievest for
us all like a friend? We wish to hear who thou art that stayest here.’”



SECTION XLVI

(Astika Parva continued)

“Sauti said. ‘Jaratkaru, hearing all this, became excessively dejected.
And from sorrow he spoke unto those Pitris in words obstructed by tears.’
And Jaratkaru said, ‘Ye are even my fathers and grand-fathers gone
before. Therefore, tell me what I must do for your welfare. I am that
sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch
that I am.’

“The Pitris replied, saying, ‘O son, by good luck hast thou arrived at
this spot in course of thy rambles. O Brahmana, why hast thou not taken a
wife?’

“Jaratkaru said. ‘Ye Pitris, this desire hath always existed in my heart
that I would, with vital seed drawn up, carry this body to the other
world. My mind hath been possessed with the idea that I would not take a
wife. But ye grandsires, having seen you hanging like birds, I have
diverted my mind from the Brahmacharya mode of life. I will truly do what
you like. I will certainly marry, if ever I meet with a maiden of my own
name. I shall accept her who, bestowing herself of her own accord, will
be as aims unto me, and whom I shall not have to maintain. I shall marry
if I get such a one; otherwise, I shall not. This is the truth, ye
grandsires! And the offspring that will be begot upon her shall be your
salvation. And ye Pitris of mine, ye shall live for ever in blessedness
and without fear.’

‘Sauti continued, ‘The Muni, having said so unto the Pitris, wandered
over the earth again. And, O Saunaka, being old, he obtained no wife. And
he grieved much that he was not successful. But directed (as before) by
his ancestors, he continued the search. And going into the forest, he
wept loudly in great grief. And having gone into the forest, the wise
one, moved by the desire of doing good to his ancestors, said, ‘I will
ask for a bride,’ distinctly repeating these words thrice. And he said,
‘Whatever creatures are here, mobile and immobile, so whoever there be
that are invisible, O, hear my words! My ancestors, afflicted with grief,
have directed me that am engaged in the most severe penances, saying,
‘Marry thou for (the acquisition of) a son.’ ‘O ye, being directed by my
ancestors, I am roaming in poverty and sorrow, over the wide world for
wedding a maiden that I may obtain as alms. Let that creature, amongst
those I have addressed, who hath a daughter, bestow on me that am roaming
far and near. Such a bride as is of same name with me, to be bestowed on
me as alms, and whom, besides, I shall not maintain, O bestow on me!’
Then those snakes that had been set upon Jaratkaru track, ascertaining
his inclination, gave information to Vasuki. And the king of the snakes,
hearing their words, took with him that maiden decked with ornaments, and
went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king
of the snakes, having gone there, offered that maiden as alms unto that
high-souled Rishi. But the Rishi did not at once accept her. And the
Rishi, thinking her not to be of the same name with himself, and seeing
that the question of her maintenance also was unsettled, reflected for a
few moments, hesitating to accept her. And then, O son of Bhrigu, he
asked Vasuki the maiden’s name, and also said unto him, ‘I shall not
maintain her.’”



SECTION XLVII

(Astika Parva continued)

“Sauti said, ‘Then Vasuki spake unto the Rishi Jaratkaru these words, ‘O
best of Brahmanas, this maiden is of the same name with thee. She is my
sister and hath ascetic merit. I will maintain thy wife; accept her. O
thou of ascetic wealth, I shall protect her with all my ability. And, O
foremost of the great Munis, she hath been reared by me for thee.’ And
the Rishi replied, ‘This is agreed between us that I shall not maintain
her; and she shall not do aught that I do not like. If she do, I leave
her!’

“Sauti continued, ‘When the snake had promised, saying, ‘I shall maintain
my sister,’ Jaratkaru then went to the snake’s house. Then that first of
mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran
ascetic, took her hand presented to him according to shastric rites. And
taking his bride with him, adored by the great Rishi, he entered the
delightful chamber set apart for him by the king of the snakes. And in
that chamber was a bed-stead covered with very valuable coverlets. And
Jaratkaru lived there with his wife. And the excellent Rishi made an
agreement with his wife, saying, ‘Nothing must ever be done or said by
thee that is against my liking. And in case of thy doing any such thing,
I will leave thee and no longer continue to stay in thy house. Bear in
mind these words that have been spoken by me.’

“And then the sister of the king of the snakes in great anxiety and
grieving exceedingly, spoke unto him, saying, ‘Be it so.’ And moved by
the desire of doing good to her relatives, that damsel, of unsullied
reputation, began to attend upon her lord with the wakefulness of a dog,
the timidity of a deer, and knowledge of signs possessed by the crow. And
one day, after the menstrual period, the sister of Vasuki, having
purified herself by a bath according to custom, approached her lord the
great Muni; And thereupon she conceived. And the embryo was like unto a
flame of fire, possessed of great energy, and resplendent as fire itself.
And it grew like the moon in the bright fortnight.

“And one day, within a short time, Jaratkaru of great fame, placing his
head on the lap of his wife, slept, looking like one fatigued. And as he
was sleeping, the sun entered his chambers in the Western mountain and
was about to set. And, O Brahmana, as the day was fading, she, the
excellent sister of Vasuki, became thoughtful, fearing the loss of her
husband’s virtue. And she thought, ‘What should I now do? Shall I wake my
husband or not? He is exacting and punctilious in his religious duties.
How can I act as not to offend him? The alternatives are his anger and
the loss of virtue of a virtuous man. The loss of virtue, I ween, is the
greater of the two evils. Again, if I wake him, he will be angry. But if
twilight passeth away without his prayers being said, he shall certainly
sustain loss of virtue.’

‘And having resolved at last, the sweet-speeched Jaratkaru, the sister of
Vasuki, spake softly unto that Rishi resplendent with ascetic penances,
and lying prostrate like a flame of fire, ‘O thou of great good fortune,
awake, the sun is setting. O thou of rigid vows, O illustrious one, do
your evening prayer after purifying yourself with water and uttering the
name of Vishnu. The time for the evening sacrifice hath come. Twilight, O
lord, is even now gently covering the western side.’

“The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
unto his wife these words, his upper lip quivering in anger, ‘O amiable
one of the Naga race, thou hast insulted me. I shall no longer abide with
thee, but shall go where I came from. O thou of beautiful thighs, I
believe in my heart that the sun hath no power to set in the usual time,
if I am asleep. An insulted person should never live where he hath met
with the insult, far less should I, a virtuous person, or those that are
like me.’ Jaratkaru, the sister of Vasuki, thus addressed by her lord,
began to quake with terror, and she spake unto him, saying, ‘O Brahmana,
I have not waked thee from desire of insult; but I have done it so that
thy virtue may not sustain any loss.’

“The Rishi Jaratkaru, great in ascetic merit, possessed with anger and
desirous of forsaking his spouse, thus addressed, spake unto his wife,
saying, O thou fair one, never have I spoken a falsehood. Therefore, go I
shall. This was also settled between ourselves. O amiable one, I have
passed the time happily with thee. And, O fair one, tell thy brother,
when I am gone, that I have left thee. And upon my going away, it
behoveth thee not to grieve for me.’

“Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless
features, filled with anxiety and sorrow, having mustered sufficient
courage and patience, though her heart was still quaking, then spake unto
Rishi Jaratkaru. Her words were obstructed with tears and her face was
pale with fear. And the palms of her hands were joined together, and her
eyes were bathed in tears. And she said, ‘It behoveth thee not to leave
me without a fault. Thou treadest over the path of virtue. I too have
been in the same path, with heart fixed on the good of my relatives. O
best of Brahmanas, the object for which I was bestowed on thee hath not
been accomplished yet. Unfortunate that I am, what shall Vasuki say unto
me? O excellent one, the offspring desired of by my relatives afflicted
by a mother’s curse, do not yet appear! The welfare of my relatives
dependeth on the acquisition of offspring from thee. And in order that my
connection with thee may not be fruitless, O illustrious Brahmana, moved
by the desire of doing good to my race do I entreat thee. O excellent
one, high-souled thou art; so why shall thou leave me who am faultless?
This is what is not just clear to me.’

“Thus addressed, the Muni of great ascetic merit spake unto his wife
Jaratkaru these words that were proper and suitable to the occasion. And
he said, ‘O fortunate one, the being thou hast conceived, even like unto
Agni himself is a Rishi of soul highly virtuous, and a master of the
Vedas and their branches.’

“Having said so, the great Rishi, Jaratkaru of virtuous soul, went away,
his heart firmly fixed on practising again the severest penances.’”



SECTION XLVIII

(Astika Parva continued)

“Sauti said, ‘O thou of ascetic wealth, soon after her lord had left her,
Jaratkaru went to her brother. And she told him everything that had
happened. And the prince of snakes, hearing the calamitous news, spake
unto his miserable sister, himself more miserable still.’

“And he said, ‘Thou knowest, ‘O amiable one, the purpose of thy bestowal,
the reason thereof. If, from that union, for the welfare of the snakes, a
son be born, then he, possessed of energy, will save us all from the
snake-sacrifice. The Grandsire had said so, of old, in the midst of the
gods. O fortunate one, hast thou conceived from thy union with that best
of Rishis? My heart’s desire is that my bestowal of thee on that wise one
may not be fruitless. Truly, it is not proper for me to ask thee about
this. But from the gravity of the interests I ask thee this. Knowing also
the obstinacy of thy lord, ever engaged in severe penances, I shall not
follow him, for he may curse me. Tell me in detail all that thy lord, O
amiable one, hath done, and extract that terribly afflicting dart that
lies implanted for a long time past in my heart.’

“Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at
length replied, saying, ‘Asked by me about offspring, the high-souled and
mighty ascetic said, ‘There is,’--and then he went away. I do not
remember him to have ever before speak even in jest aught that is false.
Why should he, O king, speak a falsehood on such a serious occasion? He
said, ‘Thou shouldst not grieve, O daughter of the snake race, about the
intended result of our union. A son shall be born to thee, resplendent as
the blazing sun.’ O brother, having said this to me, my husband of
ascetic wealth went away--Therefore, let the deep sorrow cherished in thy
heart disappear.’

“Sauti continued, ‘Thus addressed, Vasuki, the king of the snakes,
accepted those words of his sister, and in great joy said, ‘Be it so!’
And the chief of the snakes then adored his sister with his best regards,
gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the
embryo endued with great splendour, began to develop, like the moon in
the heavens in the bright fortnight.

And in due time, the sister of the snakes, O Brahmana, gave birth to a
son of the splendour of a celestial child, who became the reliever of the
fears of his ancestors and maternal relatives. The child grew up there in
the house of the king of the snakes. He studied the Vedas and their
branches with the ascetic Chyavana, the son of Bhrigu. And though but a
boy, his vows were rigid. And he was gifted with great intelligence, and
with the several attributes of virtue, knowledge, freedom from the
world’s indulgences, and saintliness. And the name by which he was known
to the world was Astika. And he was known by the name of Astika (whoever
is) because his father had gone to the woods, saying. ‘There is’, when he
was in the womb. Though but a boy, he had great gravity and intelligence.
And he was reared with great care in the palace of the snakes. And he was
like the illustrious lord of the celestials, Mahadeva of the golden form,
the wielder of the trident. And he grew up day by day, the delight of all
the snakes.’”



SECTION XLIX

(Astika Parva continued)

“Saunaka said, ‘Tell me again, in detail,--all that king Janamejaya had
asked his ministers about his father’s ascension to heaven.’

‘Sauti said, ‘O Brahmana, hear all that the king asked his ministers, and
all that they said about the death of Parikshit.’

“Janamejaya asked, ‘Know ye all that befell my father. How did that
famous king, in time, meet with his death? Hearing from you the incidents
of my father’s life in detail, I shall ordain something, if it be for the
benefit of the world. Otherwise, I shall do nothing.’

‘The minister replied, ‘Hear, O monarch, what thou hast asked, viz., an
account of thy illustrious father’s life, and how also that king of kings
left this world. Thy father was virtuous and high-souled, and always
protected his people. O, hear, how that high-souled one conducted himself
on earth. Like unto an impersonation of virtue and justice, the monarch,
cognisant of virtue, virtuously protected the four orders, each engaged
in the discharge of their specified duties. Of incomparable prowess, and
blessed with fortune, he protected the goddess Earth. There was none who
hated him and he himself hated none. Like unto Prajapati (Brahma) he was
equally disposed towards all creatures. O monarch, Brahmanas and
Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the
practice of their respective duties, were impartially protected by that
king. Widows and orphans, the maimed and the poor, he maintained. Of
handsome features, he was unto all creatures like a second Soma.
Cherishing his subjects and keeping them contented, blessed with good
fortune, truth-telling, of immense prowess, he was the disciple of
Saradwat in the science of arms. And, O Janamejaya, thy father was dear
unto Govinda. Of great fame, he was loved by all men. And he was born in
the womb of Uttara when the Kuru race was almost extinct. And, therefore,
the mighty son of Abhimanyu came to be called Parikshit (born in an
extinct line). Well-versed in the interpretation of treatises on the
duties of kings, he was gifted with every virtue. With passions under
complete control, intelligent, possessing a retentive memory, the
practiser of all virtues, the conqueror of his six passions of powerful
mind, surpassing all, and fully acquainted with the science of morality
and political science, the father had ruled over these subjects for sixty
years. And he then died, mourned by all his subjects. And, after him, O
first of men, thou hast acquired this hereditary kingdom of the Kurus for
the last thousand years. Thou wast installed while a child, and art thus
protecting every creature.’

“Janamejaya said, ‘There hath not been born in our race a king who hath
not sought the good of his subjects or been loved by them. Behold
especially the conduct of my grandsires ever engaged in great
achievements. How did my father, blessed with many virtues, meet with his
death? Describe everything to me as it happened. I am desirous of hearing
it from you!’

“Sauti continued, ‘Thus directed by the monarch, those councillors, ever
solicitous of the good of the king, told him everything exactly as it had
occurred.’

‘And the councillors said, ‘O king, that father of thine, that protector
of the whole earth, that foremost of all persons obedient to the
scriptures, became addicted to the sports of the field, even as Pandu of
mighty arms, that foremost of all bearers of the bow in battle. He made
over to us all the affairs of state from the most trivial to the most
important. One day, going into the forest, he pierced a deer with an
arrow. And having pierced it he followed it quickly on foot into the deep
woods, armed with sword and quiver. He could not, however, come upon the
lost deer. Sixty years of age and decrepit, he was soon fatigued and
became hungry. He then saw in the deep woods a high-souled Rishi. The
Rishi was then observing the vow of silence. The king asked him about the
deer, but, though asked, he made no reply. At last the king, already
tired with exertion and hunger, suddenly became angry with that Rishi
sitting motionless like a piece of wood in observance of his vow of
silence. Indeed, the king knew not that he was a Muni observing the vow
of silence. Swayed by anger, thy father insulted him. O excellent one of
the Bharata race, the king, thy father taking up from the ground with the
end of his bow a dead snake placed it on the shoulders of that Muni of
pure soul. But the Muni spake not a word good or bad and was without
anger. He continued in the same posture, bearing the dead snake.’”



SECTION L

(Astika Parva continued)

‘Sauti continued, ‘The ministers said, ‘That king of kings then, spent
with hunger and exertion, and having placed the snake upon the shoulders
of that Muni, came back to his capital. The Muni had a son, born of a
cow, of the name of Sringin. He was widely known, possessed of great
prowess and energy, and very wrathful. Going (every day) to his preceptor
he was in the habit of worshipping him. Commanded by him, Sringin was
returning home, when he heard from a friend of his about the insult of
his father by thy parent. And, O tiger among kings, he heard that his
father, without having committed any fault, was bearing, motionless like
a statue, upon his shoulders a dead snake placed thereon. O king, the
Rishi insulted by thy father was severe in ascetic penances, the foremost
of Munis, the controller of passions, pure, and ever engaged in wonderful
acts. His soul was enlightened with ascetic penances, and his organs and
their functions were under complete control. His practices and his speech
were both very nice. He was contented and without avarice. He was without
meanness of any kind and without envy. He was old and used to observe the
vow of silence. And he was the refuge whom all creatures might seek in
distress.

“Such was the Rishi insulted by thy father. The son, however, of that
Rishi, in wrath, cursed thy father. Though young in years, the powerful
one was old in ascetic splendour. Speedily touching water, he spake,
burning as it were with spiritual energy and rage, these words in
allusion to thy father, ‘Behold the power of my asceticism! Directed by
my words, the snake Takshaka of powerful energy and virulent poison,
shall, within seven nights hence, burn, with his poison the wretch that
hath placed the dead snake upon my un-offending father.’ And having said
this, he went to where his father was. And seeing his father he told him
of his curse. The tiger among Rishis thereupon sent to thy father a
disciple of his, named Gaurmukha, of amiable manners and possessed of
every virtue. And having rested a while (after arrival at court) he told
the king everything, saying in the words of his master, ‘Thou hast been
cursed, O king, by my son. Takshaka shall burn thee with his poison!
Therefore, O king, be careful.’ O Janamejaya, hearing those terrible
words, thy father took every precaution against the powerful snake
Takshaka.

“And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa,
desired to come to the monarch. But the snake Takshaka saw Kasyapa. And
the prince of snakes spake unto Kasyapa without loss of time, saying,
‘Where dost thou go so quickly, and what is the business on which thou
goest?’ Kasyapa replied, saying, ‘O Brahmana, I am going whither king
Parikshit, that best of the Kurus, is. He shall today be burnt by the
poison of the snake Takshaka. I go there quickly in order to cure him, in
fact, in order that, protected by me, the snake may not bite him to
death.’ Takshaka answered, saying, ‘Why dost thou seek to revive the king
to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful
power of my poison. Thou art incapable of reviving that monarch when bit
by me.’ So saying, Takshaka, then and there, bit a lord of the forest (a
banian tree). And the banian, as soon as it was bit by the snake, was
converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon
tempted him, saying, ‘Tell me thy desire.’ And Kasyapa, too, thus
addressed, spake again unto Takshaka, saying, ‘I go there from desire of
wealth.’ And Takshaka, thus addressed, then spake unto the high-souled
Kasyapa in these soft words, ‘O sinless one, take from me more wealth
than what thou expectest from that monarch, and go back!’ And Kasyapa,
that foremost of men, thus addressed by the snake, and receiving from him
as much wealth as he desired, wended his way back.

“And Kasyapa going back, Takshaka, approaching in disguise, blasted, with
the fire of his poison, thy virtuous father, the first of kings, then
staying in his mansion with all precautions. And after that, thou wast, O
tiger among men, been installed (on the throne). And, O best of monarchs,
we have thus told thee all that we have seen and heard, cruel though the
account is. And hearing all about the discomfiture of thy royal father,
and of the insult to the Rishi Utanka, decide thou that which should
follow!

‘Sauti continued, ‘King Janamejaya, that chastiser of enemies, then spake
upto all his ministers. And he said, ‘When did ye learn all that happened
upon that, banian reduced to ashes by Takshaka, and which, wonderful as
it is, was afterwards revived by Kasyapa? Assuredly, my father could not
have died, for the poison could have been neutralised by Kasyapa with his
mantras. That worst of snakes, of sinful soul, thought within his mind
that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be
an object of ridicule in the world owing to the neutralisation of his
poison. Assuredly, having thought so, he pacified the Brahmana. I have
devised a way, however, of inflicting punishment upon him. I like to
know, however, what ye saw or heard, what happened in the deep solitude
of the forest,--viz., the words of Takshaka and the speeches of Kasyapa.
Having known it, I shall devise the means of exterminating the snake
race.’

“The ministers said, ‘Hear, O monarch of him who told us before of the
meeting between that foremost Brahmana and that prince of snakes in the
woods. A certain person, O monarch, had climbed up that tree containing
some dry branches with the object of breaking them for sacrificial fuel.
He was not perceived either by the snake or by the Brahmana. And, O king,
that man was reduced to ashes along with the tree itself. And, O king of
kings, he was revived with the tree by the power of the Brahmana. That
man, a Brahmana’s menial, having come to us, represented fully everything
as it happened between Takshaka and the Brahmana. Thus have we told thee,
O king, all that we have seen and heard. And having heard it, O tiger
among kings, ordain that which should follow.’

“Sauti continued, ‘King Janamejaya, having listened to the words of his
ministers, was sorely afflicted with grief, and began to weep. And the
monarch began to squeeze his hands. And the lotus-eyed king began to
breathe a long and hot breath, shed tears, and shrieked aloud. And
possessed with grief and sorrow, and shedding copious tears, and touching
water according to the form, the monarch spake. And reflecting for a
moment, as if settling something in his mind, the angry monarch,
addressing all ministers, said these words.

‘I have heard your account of my father’s ascension to heaven. Know ye
now what my fixed resolve is. I think no time must be lost in avenging
this injury upon the wretch Takshaka that killed my father. He burnt my
father making Sringin only a secondary cause. From malignity alone he
made Kasyapa return. If that Brahmana had arrived, my father assuredly
would have lived. What would he have lost if the king had revived by the
grace of Kasyapa and the precautionary measures of his ministers? From
ignorance of the effects of my wrath, he prevented Kasyapa--that
excellent of Brahmanas--whom he could not defeat, from coming to my
father with the desire of reviving him. The act of aggression is great on
the part of the wretch Takshaka who gave wealth unto that Brahmana in
order that he might not revive the king. I must now avenge myself on my
father’s enemy to please myself, the Rishi Utanka and you all.’”



SECTION LI

(Astika Parva continued)

‘Sauti said, ‘King Janamejaya having said so, his ministers expressed
their approbation. And the monarch then expressed his determination to
perform a snake-sacrifice. And that lord of the Earth--that tiger of the
Bharata race--the son of Parikshit, then called his priest and Ritwiks.
And accomplished in speech, he spake unto them these words relating to
the accomplishment of his great task. ‘I must avenge myself on the wretch
Takshaka who killed my father. Tell me what I must do. Do you know any
act by which I may cast into the blazing fire the snake Takshaka with his
relatives? I desire to burn that wretch even as he burnt, of yore, by the
fire of his poison, my father.’

‘The chief priest answered, ‘There is, O king, a great sacrifice for thee
devised by the gods themselves. It is known as the snake-sacrifice, and
is read of in the Puranas. O king, thou alone canst accomplish it, and no
one else. Men versed in the Puranas have told us, there is such a
sacrifice.’

“Sauti continued, ‘Thus addressed, the king, O excellent one, thought
Takshaka to be already burnt and thrown into the blazing mouth of Agni,
the eater of the sacrificial butter. The king then said unto those
Brahmanas versed in mantras, ‘I shall make preparations for that
sacrifice. Tell me the things that are necessary.’ And the king’s
Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with
the rites of that sacrifice measured, according to the scriptures, the
land for the sacrificial platform. And the platform was decked with
valuable articles and with Brahmanas. And it was full of precious things
and paddy. And the Ritwika sat upon it at ease. And after the sacrificial
platform had been thus constructed according to rule and as desired, they
installed the king at the snake-sacrifice for the attainment of its
object. And before the commencement of the snake-Sacrifice that was to
come, there occurred this very important incident foreboding obstruction
to the sacrifice. For when the sacrificial platform was being
constructed, a professional builder of great intelligence and well-versed
in the knowledge of laying foundations, a Suta by caste, well-acquainted
with the Puranas, said, ‘The soil upon which and the time at which the
measurement for the sacrificial platform has been made, indicate that
this sacrifice will not be completed, a Brahmana becoming the reason
thereof.’ Hearing this, the king, before his installation, gave orders to
his gate-keepers not to admit anybody without his knowledge.”



SECTION LII

(Astika Parva continued)

“Sauti said, ‘The snake-sacrifice then commenced according to due form.
And the sacrificial priests, competent in their respective duties
according to the ordinance, clad in black garments and their eyes red
from contact with smoke, poured clarified butter into the blazing fire,
uttering the appropriate mantras. And causing the hearts of all the
snakes to tremble with fear, they poured clarified butter into the mouth
of Agni uttering the names of the snakes. And the snakes thereupon began
to fall into the blazing fire, benumbed and piteously calling upon one
another. And swollen and breathing hard, and twining each other with
their heads and tails, they came in large numbers and fell into the fire.
The white, the black, the blue, the old and the young--all fell alike
into the fire, uttering various cries. Those measuring a krosa, and those
measuring a yojana, and those of the measure of a gokarna, fell
continuously with great violence into that first of all fires. And
hundreds and thousands and tens of thousands of snakes, deprived of all
control over their limbs, perished on that occasion. And amongst those
that perished, there were some that were like horses, other like trunks
of elephants, and others of huge bodies and strength like maddened
elephants Of various colours and virulent poison, terrible and looking
like maces furnished with iron-spikes, of great strength, ever inclined
to bite, the snakes, afflicted with their mother’s curse, fell into the
fire.’”



SECTION LIII

(Astika Parva continued)

“Saunaka asked, ‘What great Rishis became the Ritwiks at the
snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also
became the Sadasyas in that terrible snake-sacrifice, so frightful to the
snakes, and begetting such sorrow in them? It behoveth thee to describe
all these in detail, so that, O son of Suta, we may know who were
acquainted with the rituals of the snake-sacrifice.’

“Sauti replied, ‘I will recite the names of those wise ones who became
the monarch’s Ritwiks and Sadasyas. The Brahmana Chandabhargava became
the Hotri in that sacrifice. He was of great reputation, and was born in
the race of Chyavana and was the foremost of those acquainted with the
Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter
of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and
Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka,
Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya,
Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever
engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya,
Samasaurava, and many other Brahmanas who had got through the Vedas
became the Sadasyas at that sacrifice of the son of Parikshit.

“When the Ritwiks in that snake-sacrifice began to pour clarified butter
into the fire, terrible snakes, striking fear into every creature, began
to fall into it. And the fat and the marrow of the snakes thus falling
into the fire began to flow in rivers. And the atmosphere was filled with
an insufferable stench owing to the incessant burning of the snakes. And
incessant also were the cries of the snakes fallen into the fire and
those in the air about to fall into it.

‘Meanwhile, Takshaka, that prince of snakes, as soon as he heard that
king Janamejaya was engaged in the sacrifice, went to the palace of
Purandara (Indra). And that best of snakes, having represented all that
had taken place, sought in terror the protection of Indra after having
acknowledged his fault. And Indra, gratified, told him, ‘O prince of
snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The
Grandsire was pacified by me for thy sake. Therefore, thou hast no fear.
Let this fear of thy heart be allayed.’

Sauti continued, ‘Thus encouraged by him, that best of snakes began to
dwell in Indra’s abode in joy and happiness. But Vasuki, seeing that the
snakes were incessantly falling into the fire and that his family was
reduced to only a few, became exceedingly sorry. And the king of the
snakes was afflicted with great grief, and his heart was about to break.
And summoning his sister, he spake unto her, saying, ‘O amiable one, my
limbs are burning and I no longer see the points of the heavens. I am
about to fall down from loss of consciousness. My mind is turning, my
sight is falling and my heart is breaking. Benumbed, I may fall today
into that blazing fire! This sacrifice of the son of Parikshit is for the
extermination of our race. It is evident I also shall have to go to the
abode of the king of the dead. The time is come, O my sister, on account
of which thou wert bestowed by me on Jaratkaru to protect us with our
relatives. O best of the women of the snake race, Astika will put an end
to the sacrifice that is going on. The Grandsire told me this of old.
Therefore, O child, solicit thy dear son who is fully conversant with the
Vedas and regarded even by the old, for the protection of myself and also
of those dependent on me.”’



SECTION LIV

(Astika Parva continued)

“Sauti said, ‘Then the snake-dame Jaratkaru, calling her own son, told
him the following words according to the directions of Vasuki, the king
of the snakes. ‘O son, the time is come for the accomplishment of that
object for which I was bestowed on thy father by my brother. Therefore,
do thou that which should be done.’

“Astika asked, ‘Why wert thou, O mother, bestowed on my father by my
uncle? Tell me all truly so that on hearing it, I may do what is proper.’

“Then Jaratkaru, the sister of the king of the snakes, herself unmoved by
the general distress, and even desirous of the welfare of her relatives,
said unto him, ‘O son, it is said that the mother of all the snakes is
Kadru. Know thou why she cursed in anger her sons.’ Addressing the snakes
she said, ‘As ye have refused to falsely represent Uchchaihsravas, the
prince of horses, for bringing about Vinata’s bondage according to the
wager, therefore, shall he whose charioteer is Vayu burn you all in
Janamejaya’s sacrifice. And perishing in that sacrifice, ye shall go to
the region of the unredeemed spirits.’ The Grandsire of all the worlds
spake unto her while uttering this curse, ‘Be it so,’ and thus approved
of her speech. Vasuki, having heard that curse and then the words of the
Grandsire, sought the protection of the gods, O child, on the occasion
when the amrita was being churned for. And the gods, their object
fulfilled, for they had obtained the excellent amrita, with Vasuki ahead,
approached the Grandsire. And all the gods, with king Vasuki, sought to
incline Him who was born of the lotus to be propitious, so that the curse
might be made abortive.’

“And the gods said, ‘O Lord, Vasuki, the king of the snakes, is sorry on
account of his relatives. How may his mother’s curse prove abortive?’

“Brahman thereupon replied, saying, ‘Jaratkaru will take unto himself a
wife of the name of Jaratkaru; the Brahmana born of her will relieve the
snakes.’

“Vasuki, the best of snakes, hearing those words, bestowed me, O thou of
godlike looks, on thy high-souled father some time before the
commencement of the sacrifice. And from that marriage thou art born of
me. That time has come. It behoveth thee to protect us from this danger.
It behoveth thee to protect my brother and myself from the fire, so that
the object, viz., our relief, for which I was bestowed on thy wise
father, may not be unfulfilled. What dost thou think, O son?’

“Sauti continued, ‘Thus addressed, Astika said unto his mother, ‘Yes, I
will.’ And he then addressed the afflicted Vasuki, and as if infusing
life into him, said, ‘O Vasuki, thou best of snakes, thou great being,
truly do I say, I shall relieve thee from that curse. Be easy, O snake!
There is no fear any longer. I shall strive earnestly so that good may
come! Nobody hath ever said that my speech, even in jest, hath proved
false. Hence on serious occasions like this, I need not say anything
more, O uncle, going thither today I shall gratify, with words mixed with
blessings, the monarch Janamejaya installed at the sacrifice, so that, O
excellent one, the sacrifice may stop. O highminded one, O king of the
snakes, believe all that I say. Believe me, my resolve can never be
unfulfilled.’

“And Vasuki then said, ‘O Astika, my head swims and my heart breaks. I
cannot discern the points of the earth, as I am afflicted with a mother’s
curse.’

“And Astika said, ‘Thou best of snakes, it behoveth thee not to grieve
any longer. I shall dispel this fear of thine from the blazing fire. This
terrible punishment, capable of burning like the fire at the end of the
Yuga, I shall extinguish. Nurse not thy fear any longer.’

“Sauti continued, ‘Then that best of Brahmanas, Astika, quelling the
terrible fear of the Vasuki’s heart, and taking it, as it were, on
himself, wended, for the relief of the king of the snakes, with speed to
Janamejaya’s sacrifice blessed with every merit. And Astika having gone
thither, beheld the excellent sacrificial compound with numerous Sadasyas
on it whose splendour was like unto that of the Sun or Agni. But that
best of Brahmanas was refused admittance by the door-keepers. And the
mighty ascetic gratified them, being desirous of entering the sacrificial
compound. And that best of Brahmanas, that foremost of all virtuous men,
having entered the excellent sacrificial compound, began to adore the
king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred
fire.’”



SECTION LV

(Astika Parva continued)

“Astika said, ‘Soma and Varuna and Prajapati performed sacrifices of old
in Prayaga. But thy sacrifice, O foremost one of Bharata’s race, O son of
Parikshit, is not inferior to any of those. Let those dear unto us be
blessed! Sakra performed a hundred sacrifices. But this sacrifice of
thine, O foremost one of Bharata’s race, O son of Parikshit, is fully
equal to ten thousand sacrifices of Sakra. Let those dear unto us be
blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva,
is the sacrifice of thine, O foremost one of Bharata’s race, O son of
Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya,
of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O
foremost one of Bharata’s race, O son of Satyavati, in which he himself
was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son
of Dasaratha, is this sacrifice of thine, O foremost one of Bharata’s
race, O son of Parikshit. Let those dear unto us be blessed! Like the
sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida
race, heard of (even) in the heavens, is this sacrifice of thine. O
foremost one of Bharata’s race, O son of Parikshit, let those dear unto
us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of
Satyavati, in which he himself was the chief priest, is this sacrifice of
thine, O foremost one of Bharata’s race, O son of Parikshit Let those
dear unto us be blessed! These (Ritwiks and Sadasyas) that are here
engaged in making thy sacrifice, like unto that of the slayer of Vritra,
are of splendour equal to that of the sun. There now remains nothing for
them to know, and gifts made to them become inexhaustible (in merit). It
is my conviction that there is no Ritwik in all the worlds who is equal
to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for
their duties, travel over the earth. The high-souled bearer of libation
(viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his
vital seed and having his path, marked by black smoke, blazing up with
flames inclined to the right, beareth these thy libations of clarified
butter to the gods. In this world of men there is no other monarch equal
to thee in the protection of subjects. I am ever well-pleased with thy
abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice.
Like Sakra himself, thunderbolt in hand, thou art, in this world, the
protector of all creatures. In this earth there is no man so great as
thou and no monarch who is thy equal in sacrifice. Thou art like
Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and
Mandhatri. In splendour equal to the sun, and of excellent vows, thou art
O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like
Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy
splendour also shines like that of Narayana. Like Yama art thou
conversant with the dispensation of justice. Thou art like Krishna
adorned with every virtue. Thou art the home of the good fortune that
belongs to the Vasus. Thou art also the refuge of the sacrifices. In
strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni)
thou art conversant with the scriptures and arms. In energy thou art
equal to Aurva and Trita. Thou inspirest terror by thy looks like
Bhagiratha.’

“Sauti said, ‘Astika, having thus adored them, gratified them all, viz.,
the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king
Janamejaya beholding the signs and indications manifested all around,
addressed them as follows.’”



SECTION LVI

(Astika Parva continued)

Janamejaya said, ‘Though this one is but a boy, he speaks yet like a wise
old man. He is not a boy but one wise and old. I think, I desire to
bestow on him a boon. Therefore, ye Brahmanas, give me the necessary
permission.’

“The Sadasyas said, ‘A Brahmana, though a boy, deserves the respect of
kings. The learned ones do more so. This boy deserves every desire of his
being fulfilled by thee, but not before Takshaka comes with speed.’

“Sauti continued, ‘The king, being inclined to grant the Brahmana a boon,
said ‘Ask thou a boon.’ The Hotri, however, being rather displeased,
said, ‘Takshaka hath not come as yet into this sacrifice.’

“Janamejaya replied, ‘Exert ye to the best of your might, so that this
sacrifice of mine may attain completion, and Takshaka also may soon come
here. He is my enemy.’

“The Ritwiks replied, ‘As the scriptures declare unto us, and as the fire
also saith, O monarch, (it seems that) Takshaka is now staying in the
abode of Indra, afflicted with fear.’

“Sauti continued, ‘The illustrious Suta named Lohitaksha also, conversant
with the Puranas, had said so before.

“Asked by the king on the present occasion he again told the monarch,
‘Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I
say, O monarch, that Indra hath granted him this boon, saying, ‘Dwell
with me in concealment, and Agni shall not burn thee.’

‘Sauti continued, ‘Hearing this, the king installed in the sacrifice
became very sorry and urged the Hotri to do his duty. And as the Hotri,
with mantras, began to pour clarified butter into the fire Indra himself
appeared on the scene. And the illustrious one came in his car, adorned
by all the gods standing around, followed by masses of clouds, celestial
singers, and the several bevies of celestial dancing girls. And Takshaka
anxious with fear, hid himself in the upper garment of Indra and was not
visible. Then the king in his anger again said unto his mantra-knowing
Brahmanas these words, bent upon the destruction of Takshaka, ‘If the
snake Takshaka be in the abode of Indra, cast him into the fire with
Indra himself.’

‘Sauti continued, ‘Urged thus by the king Janamejaya about Takshaka, the
Hotri poured libations, naming that snake then staying there. And even as
the libations were poured, Takshaka, with Purandara himself, anxious and
afflicted, became visible in a moment in the skies. Then Purandara,
seeing that sacrifice, became much alarmed, and quickly casting Takshaka
off, went back to his own abode. After Indra had gone away, Takshaka, the
prince of snakes, insensible with fear, was by virtue of the mantras,
brought near enough the flames of the sacrificial fire.’

“The Ritwiks then said, ‘O king of kings, the sacrifice of thine is being
performed duly. It behoveth thee, O Lord, to grant a boon now to this
first of Brahmanas.’

“Janamejaya then said, ‘Thou immeasurable one of such handsome and
child-like features, I desire to grant thee a worthy boon. Therefore, ask
thou that which thou desirest in thy heart. I promise thee, that I will
grant it even if it be ungrantable.’

‘The Ritwiks said, ‘O monarch, behold, Takshaka is soon coming under thy
control! His terrible cries, and loud roar is being heard. Assuredly, the
snake hath been forsaken by the wielder of thunder. His body being
disabled by your mantras, he is falling from heaven. Even now, rolling in
the skies, and deprived of consciousness, the prince of snakes cometh,
breathing loudly.’

‘Sauti continued, ‘While Takshaka, the prince of snakes was about to fall
into the sacrificial fire, during those few moments Astika spoke as
follows, ‘O Janamejaya, if thou wouldst grant me a boon, let this
sacrifice of thine come to an end and let no more snakes fall into the
fire.’

‘O Brahmana, the son of Parikshit, being thus addressed by Astika, became
exceedingly sorry and replied unto Astika thus, ‘O illustrious one, gold,
silver, kine, whatever other possessions thou desirest I shall give unto
thee. But let not my sacrifice come to an end.’

“Astika thereupon replied, ‘Gold, silver or kine, I do not ask of thee, O
monarch! But let thy sacrifice be ended so that my maternal relations be
relieved.’

“Sauti continued, ‘The son of Parikshit, being thus addressed by Astika,
repeatedly said this unto that foremost of speakers, ‘Best of the
Brahmanas, ask some other boon. O, blessed be thou!’ But, O thou of
Bhrigu’s race, he did not beg any other boon. Then all the Sadasyas
conversant with the Vedas told the king in one voice, ‘Let the Brahmana
receive his boon!’”



SECTION LVII

(Astika Parva continued)

“Saunaka said, ‘O son of a Suta, I desire to hear the names of all those
snakes that fell into the fire of this snake-sacrifice!’

“Sauti replied, ‘Many thousands and tens of thousands and billions of
snakes fell into the fire. O most excellent Brahmana, so great is the
number that I am unable to count them all. So far, however, as I
remember, hear the names I mention of the principal snakes cast into the
fire. Hear first the names of the principal ones of Vasuki’s race alone,
of colour blue, red and white of terrible form and huge body and deadly
poison. Helpless and miserable and afflicted with their mother’s curse,
they fell into the sacrificial fire like libations of butter.

“Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these
snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous
other snakes well-born, and of terrible form and great strength, were
burnt in the blazing fire. I shall now mention those born in the race of
Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri,
Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili,
Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and
Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata,
Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda,
Sauhatapana--these born in the race of Airavata fell into the fire. Now
hear, O best of Brahmanas, the names of the snakes I mention born in the
race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka,
Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of
Kauravya fell into the fire. Now hear the names I mention, in order, of
those snakes endued with the speed of the wind and with virulent poison,
born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara,
Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari,
Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga,
Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga,
Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika,
Parasara, Tarunaka, Maniskandha and Aruni.

“O Brahmana, thus I have recited the names of the principal snakes known
widely for their achievements--I have not been able to name all, the
number being countless. The sons of these snakes, the sons of those sons,
that were burnt having fallen into the fire, I am unable to mention. They
are so many! Some of three heads, some of seven, others of ten, of poison
like unto the fire at the end of the yuga and terrible in form,--they
were burnt by thousands!

“Many others, of huge bodies, of great speed, tall as mountain summits,
of the length of a yama, of a yojana, and of two yojanas, capable of
assuming at will any form and of mastering at will any degree of
strength, of poison like unto blazing fire, afflicted by the curse of a
mother, were burnt in that great ‘sacrifice.’”



SECTION LVIII

(Astika Parva, continued)

“Sauti said, ‘Listen now to another very wonderful incident in connection
with Astika. When king Janamejaya was about to gratify Astika by granting
the boon, the snake (Takshaka), thrown off Indra’s hands, remained in mid
air without actually falling. King Janamejaya thereupon became curious,
for Takshaka, afflicted with fear, did not at once fall into the fire
although libations were poured in proper form into the blazing
sacrificial Agni in his name.’

“Saunaka said, ‘Was it, O Suta, that the mantras of those wise Brahmanas
were not potent; since Takshaka did not fall into the fire?’

“Sauti replied, ‘Unto the unconscious Takshaka, that best of snakes,
after he had been cast off Indra’s hands, Astika had thrice said, ‘Stay,’
‘Stay,’ ‘Stay.’ And he succeeded in staying in the skies, with afflicted
heart, like a person somehow staying between the welkin and the earth.

“The king then, on being repeatedly urged by his Sadasyas, said, ‘Let it
be done as Astika hath said. Let the sacrifice be ended, let the snakes
be safe, let this Astika also be gratified, O Suta, thy words also be
true.’ When the boon was granted to Astika, plaudits expressive of joy
rang through the air. Thus the sacrifice of the son of Parikshit--that
king of the Pandava race--came to an end. The king Janamejaya of the
Bharata race was himself pleased, and on the Ritwiks with the Sadasyas,
and on all who had come there, the king, bestowed money by hundreds and
thousands. And unto Suta Lohitaksha--conversant with the rules of
building and foundations--who had at the commencement said that a
Brahmana would be the cause of the interruption of the snake-sacrifice,
the king gave much wealth. The king, of uncommon kindness, also gave him
various things, with food and wearing apparel, according to his desire,
and became very much pleased. Then he concluded his sacrifice according
to the prescribed rites, and after treating him with every respect, the
king in joy sent home the wise Astika exceedingly gratified, for he had
attained his object. And the king said unto him, ‘Thou must come again to
become a Sadasya in my great Horse-sacrifice.’ And Astika said, ‘yes’ and
then returned home in great joy, having achieved his great end after
gratifying the monarch. And returning in joy to his uncle and mother and
touching their feet, he recounted to them everything as it had happened.’

“Sauti continued, ‘Hearing all he had said, the snakes that had come
thither became very much delighted, and their fears were allayed. They
were much pleased with Astika and asked him to solicit a boon, saying, ‘O
learned one, what good shall we do unto thee? We have been very much
gratified, having been all saved by thee. What shall we accomplish for
thee, O child!’

“Astika said, ‘Let those Brahmanas, and other men, who shall, in the
morning or in the evening, cheerfully and with attention, read the sacred
account of this my act, have no fear from any of you.’ And the snakes in
joy thereupon said, ‘O nephew, in the nature of thy boon, let it be
exactly as thou sayest. That which thou askest we all shall cheerfully
do, O nephew! And those also that call to mind Astika, Artiman and
Sunitha, in the day or in the night, shall have no fear of snakes. He
again shall have no fear of snakes who will say, ‘I call to mind the
famous Astika born of Jaratkaru, that Astika who saved the snakes from
the snake-sacrifice. Therefore, ye snakes of great good fortune, it
behoveth you not to bite me. But go ye away, blessed be ye, or go away
thou snake of virulent poison, and remember the words of Astika after the
snake sacrifice of Janamejaya. That snake who does not cease from biting
after hearing such mention of Astika, shall have his hood divided a
hundredfold like the fruit of Sinsa tree.’

“Sauti continued, ‘That first of Brahmanas, thus addressed by the
foremost of the chief snakes assembled together, was very much gratified.
And the high-souled one then set his heart upon going away.

“And that best of Brahmanas, having saved the snakes from the
snake-sacrifice, ascended to heaven when his time came, leaving sons and
grandsons behind him.

‘Thus have I recited to thee this history of Astika exactly as it
happened. Indeed, the recitation of this history dispelleth all fear of
snakes’

‘Sauti continued, ‘O Brahmanas, O foremost one of Bhrigu’s race, as thy
ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and
as I had heard it, thus have I recited this blessed history, from the
beginning, of the learned Astika. And, O Brahmana, O oppressor of all
enemies, having heard this holy history of Astika that increaseth virtue,
and which thou hadst asked me about after hearing the story of the
Dundubha, let thy ardent curiosity be satisfied.’”



SECTION LIX

(Adivansavatarana Parva)

“Saunaka said, ‘O son, thou hast narrated to me this extensive and great
history commencing from the progeny of Bhrigu. O son of Suta, I have been
much gratified with thee. I ask thee again, to recite to me, O son of a
Suta, the history composed by Vyasa. The varied and wonderful narrations
that were recited amongst those illustrious Sadasyas assembled at the
sacrifice, in the intervals of their duties of that long-extending
ceremony, and the objects also of those narrations, I desire to hear from
thee, O son of a Suta! Recite therefore, all those to me fully.’

‘Sauti said, ‘The Brahmanas, in the intervals of the duties, spoke of
many things founded upon the Vedas. But Vyasa recited the wonderful and
great history called the Bharata.’

“Saunaka said, ‘That sacred history called the Mahabharata, spreading the
fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya,
caused to be duly recited after the completion of the sacrifice. I desire
to hear duly. That history hath been born of the ocean-like mind of the
great Rishi of soul purified by yoga. Thou foremost of good men, recite
it unto me, for, O son of a Suta, my thirst hath not been appeased by all
thou hast said.’

‘Sauti said, ‘I shall recite to thee from the beginning of that great and
excellent history called the Mahabharata composed by Vyasa. O Brahmana,
listen to it in full, as I recite it. I myself feel a great pleasure in
reciting it.’”



SECTION LX

(Adivansavatarana Parva continued)

‘Sauti said, ‘Hearing that Janamejaya was installed in the
snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on the
occasion. And he, the grand-father of the Pandavas, was born in an island
of the Yamuna, of the virgin Kali by Sakti’s son, Parasara. And the
illustrious one developed by his will alone his body as soon as he was
born, and mastered the Vedas with their branches, and all the histories.
And he readily obtained that which no one could obtain by asceticism, by
the study of the Vedas, by vows, by fasts, by progeny, and by sacrifice.
And the first of Veda-knowing ones, he divided the Vedas into four parts.
And the Brahmana Rishi had knowledge of the supreme Brahma, knew the past
by intuition, was holy, and cherished truth. Of sacred deeds and great
fame, he begot Pandu and Dhritarashtra and Vidura in order to continue
the line of Santanu.

“And the high-souled Rishi, with his disciples all conversant with the
Vedas and their branches, entered the sacrificial pavilion of the royal
sage, Janamejaya. And he saw that the king Janamejaya was seated in the
sacrificial region like the god Indra, surrounded by numerous Sadasyas,
by kings of various countries whose coronal locks had undergone the
sacred bath, and by competent Ritwiks like unto Brahman himself. And that
foremost one of Bharata’s race, the royal sage Janamejaya, beholding the
Rishi come, advanced quickly with his followers and relatives in great
joy. And the king with the approval of his Sadasyas, gave the Rishi a
golden seat as Indra did to Vrihaspati. And when the Rishi, capable of
granting boons and adored by the celestial Rishis themselves, had been
seated, the king of kings worshipped him according to the rites of the
scriptures. And the king then offered him--his grandfather Krishna--who
fully deserved them, water to wash his feet and mouth, and the Arghya,
and kine. And accepting those offerings from the Pandava Janamejaya and
ordering the kine also not to be slain, Vyasa became much gratified. And
the king, after those adorations bowed to his great-grandfather, and
sitting in joy asked him about his welfare. And the illustrious Rishi
also, casting his eyes upon him and asking him about his welfare,
worshipped the Sadasyas, having been before worshipped by them all. And
after all this, Janamejaya with all his Sadasyas, questioned that first
of Brahmanas, with joined palms as follows:

‘O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and
the Pandavas. I am desirous of hearing thee recite their history. What
was the cause of the disunion amongst them that was fruitful of such
extraordinary deeds? Why also did that great battle, which caused the
death of countless creatures occur between all my grandfathers--their
clear sense over-clouded by fate? O excellent Brahmana, tell me all this
in full as everything had happened.’

“Hearing those words of Janamejaya, Krishna-Dwaipayana directed his
disciple Vaisampayana seated by his side, saying, ‘The discord that
happened between the Kurus and the Pandavas of old, narrate all to the
king even as thou hast heard from me.’

“Then that blessed Brahmana, at the command of his preceptor recited the
whole of that history unto the king, the Sadasyas, and all the chieftains
there assembled. And he told them all about the hostility and the utter
extinction of the Kurus and the Pandavas.’”



SECTION LXI

(Adivansavatarana Parva continued)

“Vaisampayana said, ‘Bowing down in the first place to my preceptor with
the eight parts of my body touching the ground, with devotion and
reverence, and with all my heart, worshipping the whole assembly of
Brahmanas and other learned persons, I shall recite in full what I have
heard from the high-souled and great Rishi Vyasa, the first of
intelligent men in the three worlds. And having got it within thy reach,
O monarch, thou also art a fit person to hear the composition called
Bharata. Encouraged by the command of my preceptor my heart feeleth no
fear.

“Hear, O monarch, why that disunion occurred between the Kurus and the
Pandavas, and why also that exile into the woods immediately proceeding
from the game at dice prompted by the desire (of the Kurus) for rule. I
shall relate all to thee who askest it thou best of the Bharata race!

“On the death of their father those heroes (the Pandavas) came to their
own home. And within a short time they became well-versed in archery. And
the Kurus beholding the Pandavas gifted with physical strength, energy,
and power of mind, popular also with the citizens, and blessed with good
fortune, became very jealous. Then the crookedminded Duryodhana, and
Karna, with (the former’s uncle) the son of Suvala began to persecute
them and devise means for their exile. Then the wicked Duryodhana, guided
by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas
in various ways for the acquirement of undisputed sovereignty. The wicked
son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of
the wolf digested the poison with the food. Then the wretch again tied
the sleeping Bhima on the margin of the Ganges and, casting him into the
water, went away. But when Bhimasena of strong arms, the son of Kunti
woke, he tore the strings with which he had been tied and came up, his
pains all gone. And while asleep and in the water black snakes of
virulent poison bit him in every part of his body. But that slayer of
foes did not still perish. And in all those persecutions of the Pandavas
by their cousins, the Kurus, the high-minded Vidura attentively engaged
himself neutralising those evil designs and rescuing the persecuted ones.
And as Sakra from the heavens keeps in happiness the world of men, so did
Vidura always keep the Pandavas from evil.

“When Duryodhana, with various means, both secret and open, found himself
incapable of destroying the Pandavas who were protected by the fates and
kept alive for grave future purposes (such as the extermination of the
Kuru race), then called together his counsellors consisting of Vrisha
(Karna), Duhsasana and others, and with the knowledge of Dhritarashtra
caused a house of lac to be constructed. And king Dhritarashtra, from
affection for his children, and prompted by the desire of sovereignty,
sent the Pandavas tactfully into Varanavata. And the Pandavas then went
away with their mother from Hastinapura. And when they were leaving the
city, Vidura gave them some idea of impending danger and how they could
come out of it.

‘The sons of Kunti reached the town of Varanavata and lived there with
their mother. And, agreeably to the command of Dhritarashtra, those
illustrious slayers of all enemies lived in the palace of lac, while in
that town. And they lived in that place for one year, protecting
themselves from Purochana very wakefully. And causing a subterranean
passage to be constructed, acting according to the directions of Vidura,
they set fire to that house of lac and burnt Purochana (their enemy and
the spy of Duryodhana) to death. Those slayers of all enemies, anxious
with fear, then fled with their mother. In the woods beside a fountain
they saw a Rakshasa. But, alarmed at the risk they ran of exposure by
such an act the Pandavas fled in the darkness, out of fear from the sons
of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of
the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was
born. Then the Pandavas, of rigid vows, and conversant with the Vedas
wended to a town of the name of Ekachakra and dwelt there in the guise of
Brahmacharins. And those bulls among men dwelt in that town in the house
of a Brahmana for some time, with temperance and abstinence. And it was
here that Bhima of mighty arms came upon a hungry and mighty and
man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu,
that tiger among men, slew him speedily with the strength of his arms and
made the citizens safe and free from fear. Then they heard of Krishna
(the princess of Panchala) having become disposed to select a husband
from among the assembled princes. And, hearing of it, they went to
Panchala, and there they obtained the maiden. And having obtained
Draupadi (as their common wife) they then dwelt there for a year. And
after they became known, those chastisers of all enemies went back to
Hastinapura. And they were then told by king Dhritarashtra and the son of
Santanu (Bhishma) as follows: ‘In order, O dear ones, dissensions may not
take place between you and your cousins, we have settled that
Khandavaprastha should be your abode. Therefore, go ye, casting off all
jealousy, to Khandavaprastha which contains many towns served by many
broad roads, for dwelling there.’ And accordingly the Pandavas went, with
all their friends and followers, to Khandavaprastha taking with them many
jewels and precious stones. And the sons of Pritha dwelt there for many
years. And they brought, by force of arms, many a prince under their
subjection. And thus, setting their hearts on virtue and firmly adhering
to truth, unruffled by affluence, calm in deportment, and putting down
numerous evils, the Pandavas gradually rose to power. And Bhima of great
reputation subjugated the East, the heroic Arjuna, the North, Nakula, the
West; Sahadeva that slayer of all hostile heroes, the South. And this
having been done, their domination was spread over the whole world. And
with the five Pandavas, each like unto the Sun, the Earth looked as if
she had six Suns.

“Then, for some reason, Yudhishthira the just, gifted with great energy
and prowess, sent his brother Arjuna who was capable of drawing the bow
with the left hand, dearer unto him than life itself, into the woods. And
Arjuna, that tiger among men, of firm soul, and gifted with every virtue,
lived in the woods for eleven years and months. And during this period,
on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu
(Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched
younger sister of Vasudeva, Subhadra by name. And she became united, in
gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra,
or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the
son of Kunti, with Vasudeva, gratified Agni; the carrier of the
sacrificial butter, in the forest of Khandava (by burning the medicinal
plants in that woods to cure Agni of his indigestion). And to Arjuna,
assisted as he was by Kesava, the task did not at all appear heavy even
as nothing is heavy to Vishnu with immense design and resources in the
matter of destroying his enemies. And Agni gave unto the son of Pritha
the excellent bow Gandiva and a quiver that was inexhaustible, and a
war-chariot bearing the figure of Garuda on its standard. And it was on
this occasion that Arjuna relieved the great Asura (Maya) from fear (of
being consumed in the fire). And Maya, in gratitude, built (for the
Pandavas) a celestial palace decked with every sort of jewels and
precious stones. And the wicked Duryodhana, beholding that building, was
tempted with the desire of possessing it. And deceiving Yudhishthira by
means of the dice played through the hands of the son of Suvala,
Duryodhana sent the Pandavas into the woods for twelve years and one
additional year to be passed in concealment, thus making the period full
thirteen.

“And the fourteenth year, O monarch, when the Pandavas returned and
claimed their property, they did not obtain it. And thereupon war was
declared, and the Pandavas, after exterminating the whole race of
Kshatriyas and slaying king Duryodhana, obtained back their devastated
kingdom.

“This is the history of the Pandavas who never acted under the influence
of evil passions; and this the account, O first of victorious monarchs of
the disunion that ended in the loss of their kingdom by the Kurus and the
victory of the Pandavas.’”



SECTION LXII

(Adivansavatarana Parva continued)

“Janamejaya said, ‘O excellent Brahmana, thou hast, indeed, told me, in
brief, the history, called Mahabharata, of the great acts of the Kurus.
But, O thou of ascetic wealth, recite now that wonderful narration fully.
I feel a great curiosity to hear it. It behoveth thee to recite it,
therefore, in full. I am not satisfied with hearing in a nutshell the
great history. That could never have been a trifling cause for which the
virtuous ones could slay those whom they should not have slain, and for
which they are yet applauded by men. Why also did those tigers among men,
innocent and capable of avenging themselves upon their enemies, calmly
suffer the persecution of the wicked Kurus? Why also, O best of
Brahmanas, did Bhima of mighty arms and of the strength of ten thousand
elephants, control his anger, though wronged? Why also did the chaste
Krishna, the daughter of Drupada, wronged by those wretches and able to
burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why
also did the two other sons of Pritha (Bhima and Arjuna) and the two sons
of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus,
follow Yudhishthira who was greatly addicted to the evil habit of
gambling? Why also did Yudhishthira, that foremost of all virtuous men,
the son of Dharma himself, fully acquainted with all duties, suffer that
excess of affliction? Why also did the Pandava Dhananjaya, having Krishna
for his charioteer, who by his arrows sent to the other world that
dauntless host of fighting men (suffer such persecution)? O thou of
ascetic wealth, speak to me of all these as they took place, and
everything that those mighty charioteers achieved.’

“Vaisampayana said, ‘O monarch, appoint thou a time for hearing it. This
history told by Krishna-Dwaipayana is very extensive. This is but the
beginning. I shall recite it. I shall repeat the whole of the composition
in full, of the illustrious and great Rishi Vyasa of immeasurable mental
power, and worshipped in all the worlds. This Bharata consists of a
hundred thousand sacred slokas composed by the son of Satyavati, of
immeasurable mental power. He that reads it to others, and they that hear
it read, attain to the world of Brahman and become equal to the very
gods. This Bharata is equal unto the Vedas, is holy and excellent; is the
worthiest of all to be listened to, and is a Purana worshipped by the
Rishis. It contains much useful instruction on Artha and Kama (profit and
pleasure). This sacred history maketh the heart desire for salvation.
Learned persons by reciting this Veda of Krishna-Dwaipayana to those that
are liberal, truthful and believing, earn much wealth. Sins, such as
killing the embryo in the womb, are destroyed assuredly by this. A
person, however cruel and sinful, by hearing this history, escapes from
all his sins like the Sun from Rahu (after the eclipse is over). This
history is called Jaya. It should be heard by those desirous of victory.
A king by hearing it may bring the whole world under subjection and
conquer all his foes. This history in itself is a mighty act of
propitiation, a mighty sacrifice productive of blessed fruit. It should
always be heard by a young monarch with his queen, for then they beget a
heroic son or a daughter to occupy a throne. This history is the high and
sacred science of Dharma, Artha, and also of Moksha; it hath been so said
by Vyasa himself of mind that is immeasurable. This history is recited in
the present age and will be recited in the future. They that hear it,
read, have sons and servants always obedient to them and doing their
behests. All sins that are committed by body, word, or mind, immediately
leave them that hear this history. They who hear, without the spirit of
fault finding, the story of the birth of the Bharata princes, can have no
fear of maladies, let alone the fear of the other world.

“For extending the fame of the high-souled Pandavas and of other
Kshatriyas versed in all branches of knowledge, high spirited, and
already known in the world for their achievements, Krishna-Dwaipayana,
guided also by the desire of doing good to the world, hath composed this
work. It is excellent, productive of fame, grants length of life, is
sacred and heavenly. He who, from desire of acquiring religious merit,
causeth this history to be heard by sacred Brahmanas, acquireth great
merit and virtue that is inexhaustible. He that reciteth the famous
generation of the Kurus becometh immediately purified and acquireth a
large family himself, and becometh respected in the world. That Brahmana
who regularly studies this sacred Bharata for the four months of the
rainy season, is cleansed from all his sins. He that has read the Bharata
may be regarded as one acquainted with the Vedas.

“This work presents an account of the gods and royal sages and sacred
regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the
goddess Parvati; the birth of Kartikeya who sprang from union of Parvati
with Mahadeva and was reared by many mothers; the greatness of Brahmanas
and of kine. This Bharata is a collection of all the Srutis, and is fit
to be heard by every virtuous person. That learned man who reciteth it to
Brahmanas during the sacred lunations, becometh cleansed of all sins,
and, not caring for heaven as it were, attaineth to a union with Brahma.
He that causeth even a single foot of this poem to be heard by Brahmanas
during the performance of a Sraddha, maketh that Sraddha inexhaustible,
the Pitris becoming ever gratified with the articles once presented to
them. The sins that are committed daily by our senses or the mind, those
that are committed knowingly or unknowingly by any man, are all destroyed
by hearing the Mahabharata. The history of the exalted birth of the
Bharata princes is called the Mahabharata. He who knoweth this etymology
of the name is cleansed of all his sins. And as this history of the
Bharata race is so wonderful, that, when recited, it assuredly purifieth
mortals from all sins. The sage Krishna-Dwaipayana completed his work in
three years. Rising daily and purifying himself and performing his
ascetic devotions, he composed this Mahabharata. Therefore, this should
be heard by Brahmanas with the formality of a vow. He who reciteth this
holy narration composed by Krishna (Vyasa) for the hearing of others, and
they who hear it, in whatever state he or they may be, can never be
affected by the fruit of deeds, good or bad. The man desirous of
acquiring virtue should hear it all. This is equivalent to all histories,
and he that heareth it always attaineth to purity of heart. The
gratification that one deriveth from attaining to heaven is scarcely
equal to that which one deriveth from hearing this holy history. The
virtuous man who with reverence heareth it or causeth it to be heard,
obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata
is said to be as much a mine of gems as the vast Ocean or the great
mountain Meru. This history is sacred and excellent, and is equivalent to
the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and
virtue-increasing. O monarch, he that giveth a copy of the Bharata to one
that asketh for it doth indeed make a present of the whole earth with her
belt of seas. O son of Parikshit, this pleasant narration that giveth
virtue and victory I am about to recite in its entirety: listen to it.
The sage Krishna-Dwaipayana regularly rising for three years, composed
this wonderful history called Mahabharata. O bull amongst the Bharata
monarchs, whatever is spoken about virtue, wealth, pleasure, and
salvation may be seen elsewhere; but whatever is not contained in this is
not to be found anywhere.’”



SECTION LXIII

(Adivansavatarana Parva continued)

“Vaisampayana said, ‘There was a king of the name of Uparichara. That
monarch was devoted to virtue. He was very much addicted also to hunting.
That king of the Paurava race, called also Vasu, conquered the excellent
and delightful kingdom of Chedi under instructions from Indra. Some time
after, the king gave up the use of arms and, dwelling in a secluded
retreat, practised the most severe austerities. The gods with Indra at
their head once approached the monarch during this period, believing that
he sought the headship of the gods, by those severe austerities of his.
The celestials, becoming objects of his sight, by soft speeches succeeded
in winning him away from his ascetic austerities.’

“The gods said, ‘O lord of the earth, thou shouldst take care so that
virtue may not sustain a diminution on earth! Protected by thee, virtue
itself will in return protect the universe.’ And Indra said, ‘O king,
protect virtue on earth attentively and rigidly. Being virtuous, thou
shalt, for all time, behold (in after life) many sacred regions. And
though I am of Heaven, and thou art of earth, yet art thou my friend and
dear to me. And, O king of men, dwell thou in that region on earth which
is delightful, and aboundeth in animals, is sacred, full of wealth and
corn, is well-protected like heaven, which is of agreeable climate,
graced with every object of enjoyment, and blessed with fertility. And, O
monarch of Chedi, this thy dominion is full of riches, of gems and
precious stones, and containeth, besides, much mineral wealth. The cities
and towns of this region are all devoted to virtue; the people are honest
and contented; they never lie even in jest. Sons never divide their
wealth with their fathers and are ever mindful of the welfare of their
parents. Lean cattle are never yoked to the plough or the cart or engaged
in carrying merchandise; on the other hand, they are well-fed and
fattened. In Chedi the four orders are always engaged in their respective
vocations. Let nothing be unknown to thee that happens in the three
worlds. I shall give thee a crystal car such as the celestials alone are
capable of carrying the car through mid air. Thou alone, of all mortals
on earth, riding on that best of cars, shall course through mid-air like
a celestial endued with a physical frame. I shall also give thee a
triumphal garland of unfading lotuses, with which on, in battle, thou
shall not be wounded by weapons. And, O king, this blessed and
incomparable garland, widely known on earth as Indra’s garland, shall be
thy distinctive badge.

“The slayer of Vritra (Indra) also gave the king, for his gratification,
a bamboo pole for protecting the honest and the peaceful. After the
expiry of a year, the king planted it in the ground for the purpose of
worshipping the giver thereof, viz., Sakra. From that time forth, O
monarch, all kings, following Vasu’s example, began to plant a pole for
the celebration of Indra’s worship. After erecting the pole they decked
it with golden cloth and scents and garlands and various ornaments. And
the god Vasava is worshipped in due form with such garlands and
ornaments. And the god, for the gratification of the illustrious Vasu,
assuming the form of a swan, came himself to accept the worship thus
offered. And the god, beholding the auspicious worship thus made by Vasu,
that first of monarchs, was delighted, and said unto him, ‘Those men, and
kings also, who will worship me and joyously observe this festival of
mine like the king of Chedi, shall have glory and victory for their
countries and kingdom. Their cities also shall expand and be ever in
joy.’

“King Vasu was thus blessed by the gratified Maghavat, the high-souled
chief of the gods. Indeed, those men who cause this festivity of Sakra to
be observed with gifts of land, of gems and precious stones, become the
respected of the world. And king Vasu, the lord of Chedis bestowing boons
and performing great sacrifices and observing the festivity of Sakra, was
much respected by Indra. And from Chedi he ruled the whole world
virtuously. And for the gratification of Indra, Vasu, the lord of the
Chedis, observed the festivity of Indra.

“And Vasu had five sons of great energy and immeasurable prowess. And the
emperor installed his sons as governors of various provinces.

“And his son Vrihadratha was installed in Magadha and was known by the
name of Maharatha. Another son of his was Pratyagraha; and another,
Kusamva, who was also called Manivahana. And the two others were Mavella,
and Yadu of great prowess and invincible in battle.

“These, O monarch, were the sons of that royal sage of mighty energy. And
the five sons of Vasu planted kingdoms and towns after their own names
and founded separate dynasties that lasted for long ages.

“And when king Vasu took his seat in that crystal car, with the gift of
Indra, and coursed through the sky, he was approached by Gandharvas and
Apsaras (the celestial singers and dancers). And as he coursed through
the upper regions, he was called Uparichara. And by his capital flowed a
river called Suktimati. And that river was once attacked by a life-endued
mountain called Kolahala maddened by lust. And Vasu, beholding the foul
attempt, struck the mountain with his foot. And by the indentation caused
by Vasu’s stamp, the river came out (of the embraces of Kolahala). But
the mountain begat on the river two children that were twins. And the
river, grateful to Vasu for his having set her free from Kolahala’s
embraces, gave them both to Vasu. And the son was made the generalissimo
to his forces by Vasu, that best of royal sages and giver of wealth and
punisher of enemies. And the daughter called Girika, was wedded by Vasu.

‘And Girika, the wife of Vasu, after her menstrual course, purifying
herself by a bath, represented her state unto her lord. But that very day
the Pitris of Vasu came unto that best of monarchs and foremost of wise
men, and asked him to slay deer (for their Sraddha). And the king,
thinking that the command of the Pitris should not be disobeyed, went
a-hunting thinking of Girika alone who was gifted with great beauty and
like unto another Sri herself. And the season being the spring, the woods
within which the king was roaming, had become delightful like unto the
gardens of the king of the Gandharvas himself. There were Asokas and
Champakas and Chutas and Atimuktas in abundance: and there were Punnagas
and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas
and Chandanas and Arjunas and similar other beautiful and sacred trees
resplendent with fragrant flowers and sweet fruits. And the whole forest
was maddened by the sweet notes of the kokila and echoed with the hum of
maddened bees. And the king became possessed with desire, and he saw not
his wife before him. Maddened by desire he was roaming hither and
thither, when he saw a beautiful Asoka decked with dense foliage, its
branches covered with flowers. And the king sat at his ease in the shade
of that tree. And excited by the fragrance of the season and the charming
odours of the flowers around, and excited also by the delicious breeze,
the king could not keep his mind away from the thought of the beautiful
Girika. And beholding that a swift hawk was resting very near to him, the
king, acquainted with the subtle truths of Dharma and Artha, went unto
him and said, ‘Amiable one, carry thou this seed (semen) for my wife
Girika and give it unto her. Her season hath arrived.’

“The hawk, swift of speed, took it from the king and rapidly coursed
through the air. While thus passing, the hawk was seen by another of his
species. Thinking that the first one was carrying meat, the second one
flew at him. The two fought with each other in the sky with their beaks.
While they were fighting, the seed fell into the waters of the Yamuna.
And in those waters dwelt an Apsara of the higher rank, known by the name
of Adrika, transformed by a Brahmana’s curse into a fish. As soon as
Vasu’s seed fell into the water from the claws of the hawk, Adrika
rapidly approached and swallowed it at once. That fish was, some time
after, caught by the fishermen. And it was the tenth month of the fish’s
having swallowed the seed. From the stomach of that fish came out a male
and a female child of human form. The fishermen wondered much, and
wending unto king Uparichara (for they were his subjects) told him all.
They said, ‘O king, these two beings of human shape have been found in
the body of a fish!’ The male child amongst the two was taken by
Uparichara. That child afterwards became the virtuous and truthful
monarch Matsya.

“After the birth of the twins, the Apsara herself became freed from her
curse. For she had been told before by the illustrious one (who had
cursed her) that she would, while living in her piscatorial form, give
birth to two children of human shape and then would be freed from the
curse. Then, according to these words, having given birth to the two
children, and been killed by the fishermen, she left her fish-form and
assumed her own celestial shape. The Apsara then rose up on the path
trodden by the Siddhas, the Rishis and the Charanas.

“The fish-smelling daughter of the Apsara in her piscatorial form was
then given by the king unto the fishermen, saying, ‘Let this one be thy
daughter.’ That girl was known by the name of Satyavati. And gifted with
great beauty and possessed of every virtue, she of agreeable smiles,
owing to contact with fishermen, was for some time of the fishy smell.
Wishing to serve her (foster) father she plied a boat on the waters of
the Yamuna.

“While engaged in this vocation, Satyavati was seen one day by the great
Rishi Parasara, in course of his wanderings. As she was gifted with great
beauty, an object of desire even with an anchorite, and of graceful
smiles, the wise sage, as soon as he beheld her, desired to have her. And
that bull amongst Munis addressed the daughter of Vasu of celestial
beauty and tapering thighs, saying, ‘Accept my embraces, O blessed one!’
Satyavati replied, ‘O holy one, behold the Rishis standing on either bank
of the river. Seen by them, how can I grant thy wish?’

“Thus addressed by her, the ascetic thereupon created a fog (which
existed not before and) which enveloped the whole region in darkness. And
the maiden, beholding the fog that was created by the great Rishi
wondered much. And the helpless one became suffused with the blushes of
bashfulness. And she said, ‘O holy one, note that I am a maiden under the
control of my father. O sinless one, by accepting your embraces my
virginity will be sullied. O best of Brahmanas, my virginity being
sullied, how shall I, O Rishi, be able to return home? Indeed, I shall
not then be able to bear life. Reflecting upon all this, O illustrious
one, do that which should be done.’ That best of Rishis, gratified with
all she said, replied, “Thou shall remain a virgin even if thou grantest
my wish. And, O timid one, O beauteous lady, solicit the boon that thou
desirest. O thou of fair smiles, my grace hath never before proved
fruitless.’ Thus addressed, the maiden asked for the boon that her body
might emit a sweet scent (instead of the fish-odour that it had). And the
illustrious Rishi thereupon granted that wish of her heart.

“Having obtained her boon, she became highly pleased, and her season
immediately came. And she accepted the embraces of that Rishi of
wonderful deeds. And she thenceforth became known among men by the name
of Gandhavati (the sweet-scented one). And men could perceive her scent
from the distance of a yojana. And for this she was known by another name
which was Yojanagandha (one who scatters her scent for a yojana all
around). And the illustrious Parasara, after this, went to his own asylum.

“And Satyavati gratified with having obtained the excellent boon in
consequence of which she became sweet-scented and her virginity remained
unsullied conceived through Parasara’s embraces. And she brought forth
the very day, on an island in the Yamuna, the child begot upon her by
Parasara and gifted with great energy. And the child, with the permission
of his mother, set his mind on asceticism. And he went away saying, ‘As
soon as thou rememberest me when occasion comes, I shall appear unto
thee.’

“And it was thus that Vyasa was born of Satyavati through Parasara. And
because he was born in an island, he was called Dwaipayana (Dwaipa or
islandborn). And the learned Dwaipayana, beholding that virtue is
destined to become lame by one leg each yuga (she having four legs in
all) and that the period of life and the strength of men followed the
yugas, and moved by the desire of obtaining the favour of Brahman and the
Brahmanas, arranged the Vedas. And for this he came to be called Vyasa
(the arranger or compiler). The boon-giving great one then taught
Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having
the Mahabharata for their fifth. And the compilation of the Bharata was
published by him through them separately.

“Then Bhishma, of great energy and fame and of immeasurable splendour,
and sprung from the component parts of the Vasus, was born in the womb of
Ganga through king Santanu. And there was a Rishi of the name of
Animandavya of great fame. And he was conversant with the interpretations
of the Vedas, was illustrious, gifted with great energy, and of great
reputation. And, accused of theft, though innocent, the old Rishi was
impaled. He thereupon summoned Dharma and told him these words, ‘In my
childhood I had pierced a little fly on a blade of grass, O Dharma! I
recollect that one sin: but I cannot call to mind any other. I have,
however, since practised penances a thousandfold. Hath not that one sin
been conquered by this my asceticism? And because the killing of a
Brahmana is more heinous than that of any other living thing, therefore,
hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth
in the Sudra order.’ And for that curse Dharma was born a Sudra in the
form of the learned Vidura of pure body who was perfectly sinless. And
the Suta was born of Kunti in her maidenhood through Surya. And he came
out of his mother’s womb with a natural coat of mail and face brightened
by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of
all the worlds, was born of Devaki through Vasudeva, for the benefit of
the three worlds. He is without birth and death, of radiant splendour,
the Creator of the universe and the Lord of all! Indeed, he who is the
invisible cause of all, who knoweth no deterioration, who is the
all-pervading soul, the centre round which everything moveth, the
substance in which the three attributes of Sattwa, Rajas and Tamas
co-inhere, the universal soul, the immutable, the material out of which
hath been created this universe, the Creator himself, the controlling
lord, the invisible dweller in every object, progenitor of this universe
of five elements, who is united with the six high attributes, is the
Pranava or Om of the Vedas, is infinite, incapable of being moved by any
force save his own will, illustrious, the embodiment of the mode of life
called Sannyasa, who floated on the waters before the creation, who is
the source whence hath sprung this mighty frame, who is the great
combiner, the uncreate, the invisible essence of all, the great
immutable, bereft of those attributes that are knowable by the senses,
who is the universe itself, without beginning, birth, and decay,--is
possessed of infinite wealth, that Grandsire of all creatures, became
incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.

“And Satyaki and Kritavarma, conversant with (the use of) weapons
possessed of mighty energy, well-versed in all branches of knowledge, and
obedient to Narayana in everything and competent in the use of weapons,
had their births from Satyaka and Hridika. And the seed of the great
Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And
from that seed came Drona (the pot-born). And from the seed of Gautama,
fallen upon a clump of reeds, were born two that were twins, the mother
of Aswatthaman (called Kripi), and Kripa of great strength. Then was born
Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial
fire. And the mighty hero was born with bow in hand for the destruction
of Drona. And from the sacrificial altar was born Krishna (Draupadi)
resplendent and handsome, of bright features and excellent beauty. Then
was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And
from Suvala was born a son, Sakuni, who from the curse of the gods became
the slayer of creatures and the foe of virtue. And unto him was also born
a daughter (Gandhari), the mother of Duryodhana. And both were
well-versed in the arts of acquiring worldly profits. And from Krishna
was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men,
and Pandu of great strength. And from Dwaipayana also born, in the Sudra
caste, the wise and intelligent Vidura, conversant with both religion and
profit, and free from all sins. And unto Pandu by his two wives were born
five sons like the celestials. The eldest of them was Yudhishthira. And
Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice);
and Bhima of the wolf’s stomach was born of Marut (the god of wind), and
Dhananjaya, blessed with good fortune and the first of all wielders of
weapons, was born of Indra; and Nakula and Sahadeva, of handsome features
and ever engaged in the service of their superiors, were born of the twin
Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz.,
Duryodhana and others, and another, named Yuyutsu, who was born of a
vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana,
Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata,
Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great
car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva
through Arjuna, and was, therefore, the grandson of the illustrious
Pandu. And unto the five Pandavas were born five sons by (their common
wife) Panchali. And these princes were all very handsome and conversant
with all branches of knowledge. From Yudhishthira was born Pritivindhya;
from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika;
and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest
begot on Hidimva a son named Ghatotkacha. And from Drupada was born a
daughter Sikhandin who was afterwards transformed into a male child.
Sikhandini was so transformed into a male by Yaksha named Sthuna from the
desire of doing her good.

“In that great battle of the Kurus came hundreds of thousands of monarchs
for fighting against one another. The names of the innumerable host I am
unable to recount even in ten thousand years. I have named, however, the
principal ones who have been mentioned in this history.’”



 SECTION LXIV

(Adivansavatarana Parva continued)

“Janamejaya said, ‘O Brahmana, those thou hast named and those thou hast
not named, I wish to hear of them in detail, as also of other kings by
thousands. And, O thou of great good fortune, it behoveth thee to tell me
in full the object for which those Maharathas, equal unto the celestials
themselves, were born on earth.’

“Vaisampayana said, ‘It hath been heard by us, O monarch, that what thou
askest is a mystery even to the gods. I shall, however, speak of it unto
thee, after bowing down (to the self-born). The son of Jamadagni
(Parasurama), after twenty-one times making the earth bereft of
Kshatriyas wended to that best of mountains Mahendra and there began his
ascetic penances. And at that time when the earth was bereft of
Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O
monarch, to the Brahmanas and Brahmanas of rigid vows had connection with
them during the womanly season alone, but never, O king, lustfully and
out of season. And Kshatriya ladies by thousands conceived from such
connection with Brahmanas. Then, O monarch, were born many Kshatriyas of
greater energy, boys and girls, so that the Kshatriya race, might thrive.
And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of
ascetic penances. And the new generation, blessed with long life, began
to thrive in virtue. And thus were the four orders having Brahmanas at
their head re-established. And every man at that time went in unto his
wife during her season and never from lust and out of season. And, O bull
of the Bharata race, in the same way, other creatures also, even those
born in the race of birds went in unto their wives during the season
alone. And, O protector of the earth, hundreds of thousands of creatures
were born, and all were virtuous and began to multiply in virtue, all
being free from sorrow and disease. And, O thou of the elephant’s tread,
this wide earth having the ocean for her boundaries, with her mountains
and woods and towns, was once more governed by the Kshatriyas. And when
the earth began to be again governed virtuously by the Kshatriyas, the
other orders having Brahmanas for their first were filled with great joy.
And the kings giving up all vices born of lust and anger and justly
awarding punishments to those that deserved them protected the earth. And
he of a hundred sacrifices, possessed also of a thousand eyes, beholding
that the Kshatriya monarchs ruled so virtuously, poured down vivifying
showers at proper times and places and blessed all creatures. Then, O
king, no one of immature years died, and none knew a woman before
attaining to age. And thus, O bull of the Bharata race, the earth, to the
very coasts of the ocean, became filled with men that were all
long-lived. The Kshatriyas performed great sacrifices bestowing much
wealth. And the Brahmanas also all studied the Vedas with their branches
and the Upanishads. And, O king, no Brahmana in those days ever sold the
Vedas (i.e., taught for money) or ever read aloud the Vedas in the
presence of a Sudra. The Vaisyas, with the help of bullocks, caused the
earth to be tilled. And they never yoked the cattle themselves. And they
fed with care all cattle that were lean. And men never milked kine as
long as the calves drank only the milk of their dams (without having
taken to grass or any other food). And no merchant in those days ever
sold his articles by false scales. And, O tiger among men, all persons,
holding to the ways of virtue, did everything with eyes set upon virtue.
And, O monarch, all the orders were mindful of their own respective
duties. Thus, O tiger among men, virtue in those days never sustained any
diminution. And, O bull of the Bharata race, both kine and women gave
birth to their offspring at the proper time. And trees bore flowers and
fruit duly according to the seasons. And thus, O king, the krita age
having then duly set in, the whole earth was filled with numerous
creatures.

“And, O bull of the Bharata race, when such was the blessed state of the
terrestrial world, the Asuras, O lord of men, began to be born in kingly
lines. And the sons of Diti (Daityas) being repeatedly defeated in war by
the sons of Aditi (celestials) and deprived also of sovereignty and
heaven, began to be incarnated on the earth. And, O king, the Asuras
being possessed of great powers, and desirous of sovereignty began to be
born on earth amongst various creatures, such as kine, horses, asses,
camels, buffaloes, among creatures such as Rakshasas and others, and
among elephants and deer. And, O protector of the earth, owing to those
already born and to those that were being born, the earth became
incapable of supporting herself. And amongst the sons of Diti and of
Danu, cast out of heaven, some were born on the earth as kings of great
pride and insolence. Possessed of great energy, they covered the earth in
various shapes. Capable of oppressing all foes, they filled the earth
having the ocean for its boundaries. And by their strength they began to
oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other
creatures also. Terrifying and killing all creatures, they traversed the
earth, O king, in bands of hundreds and thousands. Devoid of truth and
virtue, proud of their strength, and intoxicated with (the wine of)
insolence, they even insulted the great Rishis in their hermitages.

“And the earth, thus oppressed by the mighty Asuras endued with great
strength and energy and possessed of abundant means, began to think of
waiting on Brahman. The united strength of the creatures (such as Sesha,
the Tortoise, and the huge Elephant), and of many Seshas too, became
capable of supporting the earth with her mountains, burdened as she was
with the weight of the Danavas. And then, O king, the earth, oppressed
with weight and afflicted with fear, sought the protection of the
Grandsire of all creatures. And she beheld the divine Brahman--the
Creator of the worlds who knoweth no deterioration--surrounded by the
gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored
by delighted Gandharvas and Apsaras always engaged in the service of the
celestials. And the Earth, desirous of protection, then represented
everything to him, in the presence, O Bharata, of all the Regents of the
worlds. But, O king, the Earth’s object had been known beforehand to the
Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he
is of the universe, why should he not know fully what is in the minds of
his creatures including the very gods and the Asuras? O king, the Lord of
the Earth, the Creator of all creatures, also called Isa, Sambhu,
Prajapati, then spake unto her. And Brahman said, ‘O holder of wealth,
for the accomplishment of the object for which thou hast approached me, I
shall appoint all the dwellers in the heavens.’

“Vaisampayana continued, ‘Having said so unto the Earth, O king, the
divine Brahman bade her farewell. And the Creator then commanded all the
gods saying, ‘To ease the Earth of her burden, go ye and have your births
in her according to your respective parts and seek ye strife (with the
Asuras already born there)’. And the Creator of all, summoning also all
the tribes of the Gandharvas and the Apsaras, spake unto them these words
of deep import, ‘Go ye and be born amongst men according to your
respective parts in forms that ye like.’

“And all the gods with Indra, on hearing these words of the Lord of the
celestials--words that were true, desirable under the circumstances, and
fraught with benefit,--accepted them. And they all having resolved to
come down on earth in their respected parts, then went to Narayana, the
slayer of all foes, at Vaikunth--the one who has the discus and the mace
in his hands, who is clad in purple, who is of great splendour, who hath
the lotus on his navel, who is the slayer of the foes of the gods, who is
of eyes looking down upon his wide chest (in yoga attitude), who is the
lord of the Prajapati himself, the sovereign of all the gods, of mighty
strength, who hath the mark of the auspicious whirl on his breast, who is
the mover of every one’s faculties and who is adored by all the gods.
Him, Indra the most exalted of persons, addressed, saying, “Be
incarnate.” And Hari replied,--‘Let it be.’”



SECTION LXV

(Sambhava Parva)

“Vaisampayana said, ‘Then Indra had a consultation with Narayana about
the latter’s descent on the earth from heaven with all the gods according
to their respective parts. And, having commanded all the dwellers in
heaven, Indra returned from the abode of Narayana. And the dwellers in
heaven gradually became incarnate on earth for the destruction of the
Asuras and for the welfare of the three worlds. And then, O tiger among
kings, the celestials had their births, according as they pleased, in the
races of Brahmarshis and royal sages. And they slew the Danavas,
Rakshasas, Gandharvas and Snakes, other man-eaters, and many other
creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and
Gandharvas and Snakes, could not slay the incarnate celestials even in
their infancy, so strong they were.’

“Janamejaya said, ‘I desire to hear from the beginning of the births of
the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and
Rakshasas. Therefore, it behoveth thee to tell me about the births of all
creatures.’

“Vaisampayana said, ‘Indeed, I shall, having bowed down to the
Self-create, tell thee in detail the origin of the celestials and other
creatures. It is known that Brahman hath six spiritual sons, viz.,
Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi’s son is
Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one
of the Prajapatis) were born thirteen daughters of great good fortune.
The daughters of Daksha are, O tiger among men and prince of the Bharata
race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa,
Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted
with great energy, are countless. From Aditi have sprung the twelve
Adityas who are the lords of the universe. And, O Bharata, as they are
according to their names, I shall recount them to thee. They are Dhatri,
Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri,
Tvashtri, and Vishnu. The youngest, however, is superior to them all in
merit. Diti had one son called Hiranyakasipu. And the illustrious
Hiranyakasipu had five sons, all famous throughout the world. The eldest
of them all was Prahlada, the next was Sahradha; the third was Anuhrada;
and after him were Sivi and Vashkala. And, O Bharata, it is known
everywhere that Prahlada had three sons. They were Virochana, Kumbha, and
Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And
the son of Vali is known to be the great Asura, Vana. And blessed with
good fortune, Vana was a follower of Rudra, and was known also by the
name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them
all was Viprachitti of great fame Samvara, and Namuchi and Pauloman;
Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful
Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat;
Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva,
and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra,
Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then
Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the
race of Danu are stated to be well-known. The Surya and Chandramas (the
Sun and the Moon) of the celestials are other persons, and not the sons
of Danu as mentioned above. The following ten, gifted with great strength
and vigour, were also, O king, born in the race of Danu;--Ekaksha,
Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana,
and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called
Dirghajiva. And, O Bharata, the sons and the grandsons of these were
known to be countless. And Sinhika gave birth to Rahu, the persecutor of
the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and
Chandrapramardana. And the countless progeny of Krura (krodha) were as
crooked and wicked as herself. And the tribe was wrathful, of crooked
deeds, and persecutors of their foes. And Danayu also had four sons who
were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra
the great Asura. And the sons of Kala were all like Yama himself and
smiter of all foes. And they were of great energy, and oppressors of all
foes. And the sons of Kala were Vinasana and Krodha, and then
Krodhahantri, and Krodhasatru. And there were many others among the sons
of Kala. And Sukra, the son of a Rishi, was the chief priest of the
Asuras. And the celebrated Sukra had four sons who were priests of the
Asuras. And they were Tashtadhara and Atri, and two others of fierce
deeds. They were like the Sun himself in energy, and set their hearts on
acquiring the regions of Brahman.

“Thus hath been recited by me, as heard in the Purana, of progeny of the
gods and the Asuras, both of great strength and energy. I am incapable, O
king, of counting the descendants of these, countless as they are, are
not much known to fame.

“And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and
Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka,
Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena,
Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas
the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha
known to fame, of great learning, and a controller of his passions, and
then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali,
the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are
known to be the sons of Muni (Daksha’s daughter as mentioned before). I
shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura,
Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by
Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame,
Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu,
Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All
these were celestial Gandharvas. And it is also known that this Pradha of
great fortune, through the celestial Rishi (Kasyapa, her husband),
brought forth the sacred of the Apsaras, Alamvusha, Misrakesi,
Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini,
Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and
the celebrated Haha and Huhu, and Tumvuru were the sons--the best of
Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and
Apsaras, were born of Kapila as stated in the Purana.

“Thus hath been recited to thee by me the birth of all creatures duly--of
Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine
and of Brahmanas blessed with great good fortune, and of sacred deeds.
And this account (if read) extendeth the span of life, is sacred, worthy
of all praise, and giveth pleasure to the ear. It should be always heard
and recited to others, in a proper frame of mind.

“He who duly readeth this account of the birth of all high-souled
creatures in the presence of the gods and Brahmanas, obtaineth large
progeny, good fortune, and fame, and attaineth also to excellent worlds
hereafter.’”



SECTION LXVI

(Sambhava Parva continued)

“Vaisampayana said, ‘It is known that the spiritual sons of Brahman were
the six great Rishis (already mentioned). There was another of the name
of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is
known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame:
Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and
Iswara, and Kapali of great splendour; and Sthanu, and the illustrious
Bharga. These are called the eleven Rudras. It hath been already said,
that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great
Rishis of great energy--are the sons of Brahman. It is well-known in the
world that Angiras’s sons are three,--Vrihaspati, Utathya, and Samvarta,
all of rigid vows. And, O king, it is said that the sons of Atri are
numerous. And, being great Rishis, they are all conversant with the
Vedas, crowned with ascetic success, and of souls in perfect peace. And,
O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas,
Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king,
the son of Pulaha were, it is said, the Salabhas (the winged insects),
the lions, the Kimpurushas (half-lions and half-men), the tigers, bears,
and wolves. And the sons of Kratu, sacred as sacrifices, are the
companions of Surya, (the Valikhilyas), known in three worlds and devoted
to truth and vows. And, O protector of the Earth, the illustrious Rishi
Daksha, of soul in complete peace, and of great asceticism, sprung from
the right toe of Brahman. And from the left toe of Brahman sprang the
wife of the high-souled Daksha. And the Muni begat upon her fifty
daughters; and all those daughters were of faultless features and limbs
and of eyes like lotus-petals. And the lord Daksha, not having any sons,
made those daughters his Putrikas (so that their sons might belong both
to himself and to their husbands). And Daksha bestowed, according to the
sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra
(the Moon), and thirteen on Kasyapa. Listen as I recount the wives of
Dharma according to their names. They are ten in all--Kirti, Lakshmi,
Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are
the wives of Dharma as appointed by the Self-create. It is known also
throughout the world that the wives of Soma (Moon) are twenty-seven. And
the wives of Soma, all of sacred vows, are employed in indicating time;
and they are the Nakshatras and the Yoginis and they became so for
assisting the courses of the worlds.

“And Brahman had another son named Manu. And Manu had a son of the name
of Prajapati. And the sons of Prajapati were eight and were called Vasus
whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila,
Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of
these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas
(Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was
the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and
Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and
Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time),
the destroyer of the worlds. And Soma’s son is the resplendent Varchas.
And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana.
And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son
of Agni is the handsome Kumara born in a forest of reeds. And, he is also
called Kartikeya because he was reared by Krittika and others. And, after
Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya.
And the wife of Anila is Siva, and Siva’s son were Manojava and
Avijnataagati. These two were the sons of Anila. The son of Pratyusha,
you must know, is the Rishi named Devala; and Devala had two sons who
were both exceedingly forgiving and of great mental power. And the sister
of Vrihaspati, the first of women, uttering the sacred truth, engaged in
ascetic penances, roamed over the whole earth; and she became the wife of
Prabhasa, the eighth Vasu. And she brought forth the illustrious
Viswakarman, the founder of all arts. And he was the originator of a
thousand arts, the engineer of the immortals, the maker of all kinds of
ornaments, and the first of artists. And he it was who constructed the
celestial cars of the gods, and mankind are enabled to live in
consequence of the inventions of that illustrious one. And he is
worshipped, for that reason, by men. And he is eternal and immutable,
this Viswakarman.

“And the illustrious Dharma, the dispenser of all happiness, assuming a
human countenance, came out through the right breast of Brahman. And
Ahasta (Dharma) hath three excellent sons capable of charming every
creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And
by their energy they are supporting the worlds. And the wife of Kama is
Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them,
indeed, are the worlds made to depend.

“And the son of Marichi is Kasyapa. And Kasyapa’s offspring are the gods
and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And
Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And
she gave birth, in the skies, to two greatly fortunate twins, the Aswins.
And, O king, the sons of Aditi are twelve with Indra heading them all.
And the youngest of them all was Vishnu upon whom the worlds depend.

“These are the thirty-three gods (the eight Vasus, the eleven Rudras, the
twelve Adityas, Prajapati, and Vashatkara). I shall now recount their
progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the
Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are
each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna
also, and the illustrious Vrihaspati are reckoned among the Adityas. The
twin Aswins, all annual plants, and all inferior animals, are reckoned
among the Guhyakas.

“These are the Ganas of the gods recited to thee, O king! This recitation
washes men of all sins.

“The illustrious Bhrigu came out, ripping open the breast of Brahman. The
learned Sukra is Bhrigu’s son. And the learned Sukra becoming a planet
and engaged according to the command of the Self-existent in pouring and
withholding rain, and in dispensing and remitting calamities, traverses,
for sustaining the lives of all the creatures in the three worlds,
through the skies. And the learned Sukra, of great intelligence and
wisdom, of rigid vows, leading the life of a Brahmacharin, divided
himself in twain by power of asceticism, and became the spiritual guide
of both the Daityas and the gods. And after Sukra was thus employed by
Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot
another excellent son. This was Chyavana who was like the blazing sun, of
virtuous soul, and of great fame. And he came out of his mother’s womb in
anger and became the cause of his mother’s release, O king (from the
hands of the Rakshasas). And Arushi, the daughter of Manu, became the
wife of the wise Chyavana. And, on her was begotten Aurva of great
reputation. And he came out, ripping open the thigh of Arushi. And Aurva
begot Richika. And Richika even in his boyhood became possessed of great
power and energy, and of every virtue. And Richika begot Jamadagni. And
the high-souled Jamadagni had four sons. And the youngest of them all was
Rama (Parasurama). And Rama was superior to all his brothers in the
possession of good qualities. And he was skilful in all weapons, and
became the slayer of the Kshatriyas. And he had his passions under
complete control. And Aurva had a hundred sons with Jamadagni the eldest.
And these hundred sons had offspring by thousands spread over this earth.

“And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed
with Manu. Their sister is the auspicious Lakshmi having her abode amid
lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses.
And the daughter born of Sukra, named Divi, became the eldest wife of
Varuna. Of her were born a son named Vala and a daughter named Sura
(wine), to the joy of the gods. And Adharma (Sin) was born when creatures
(from want of food) began to devour one another. And Adharma always
destroys every creature. And Adharma hath Niriti for his wife, whence the
Rakshasas who are called Nairitas (offspring of Niriti). And she hath
also three other cruel sons always engaged in sinful deeds. They are
Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always
engaged in slaying every created thing. And, as he is all-destroying, he
hath no wife, and no son. And Tamra brought forth five daughters known
throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen),
Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the
crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks
and swans; and she also brought forth all Chakravakas; and the fair Suki,
of amiable qualities, and possessing all auspicious signs brought forth
all the parrots. And Krodha gave birth to nine daughters, all of wrathful
disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana,
Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with
every virtue. And, O foremost of men, the offspring of Mrigi are all
animals of the deer species. And the offspring of Mrigamanda are all
animals of the bear species and those called Srimara (sweet-footed). And
Bhadramana begot the celestial elephants, Airavata. And the offspring of
Hari are all animals of the simian species endued with great activity, so
also all the horses. And those animals also, that are called Go-langula
(the cow-tailed), are said to be the offspring of Hari. And Sarduli begot
lions and tigers in numbers, and also leopards and all other strong
animals. And, O king, the offspring of Matangi are all the elephants. And
Sweta begat the large elephant known by the name of Sweta, endued with
great speed. And, O king, Surabhi gave birth to two daughters, the
amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also
two other daughters named Vimala and Anala. From Rohini have sprung all
kine, and from Gandharvi all animals of the horse species. And Anala
begat the seven kinds of trees yielding pulpy fruits. (They are the date,
the palm, the hintala, the tali, the little date, the nut, and the
cocoanut.) And she had also another daughter called Suki (the mother of
the parrot species). And Surasa bore a son called Kanka (a species of
long-feathered birds). And Syeni, the wife of Aruna, gave birth to two
sons of great energy and strength, named Sampati and the mighty Jatayu.
Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata
had two sons Garuda and Aruna, known far and wide. And, O king of men, O
foremost of intelligent persons, thus hath the genealogy of all the
principal creatures been fully described by me. By listening to this, a
man is fully cleansed of all his sins, and acquireth great knowledge, and
finally attaineth to the first of states in after-life!’”



SECTION LXVII

(Sambhava Parva continued)

“Janamejaya said, ‘O worshipful one, I wish to hear from thee in detail
about the birth, among men, of the gods, the Danavas, the Gandharvas, the
Rakshasas, the lions, the tigers, and the other animals, the snakes, the
birds, and in fact, of all creatures. I wish also to hear about the acts
and achievements of those, in due order, after they became incarnate in
human forms.’

“Vaisampayana said, ‘O king of men, I shall first tell thee all about
those celestials and Danavas that were born among men--The first of
Danavas, who was known by the name of Viprachitti, became that bull among
men, noted as Jarasandha. And, O king, that son of Diti, who was known as
Hiranyakasipu, was known in this world among men as the powerful
Sisupala. He who had been known as Samhlada, the younger brother of
Prahlada, became among men the famous Salya, that bull amongst Valhikas.
The spirited Anuhlada who had been the youngest became noted in the world
as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi
became on earth the famous monarch Druma. And he who was known as the
great Asura Vashkala became on earth the great Bhagadatta. The five great
Asuras gifted with great energy, Ayahsira, Aswasira, the spirited
Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of
Kekaya and all became great monarchs. That other Asura of mighty energy
who was known by the name of Ketumat became on earth the monarch
Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu
became on earth the monarch Ugrasena of fierce deeds. That great Asura
who was known as Aswa became on earth the monarch Asoka of exceeding
energy and invincible in battle. And, O king, the younger brother of Aswa
who was known as Aswapati, a son of Diti, became on earth the mighty
monarch Hardikya. The great and fortunate Asura who was known as
Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the
younger brother of Vrishaparvan who was known by the name of Ajaka became
noted on earth as king Salwa. The powerful and mighty Asura who was known
as Aswagriva became noted on earth as king Rochamana. And, O king, the
Asura who was known as Sukshma, endued with great intelligence and whose
achievements also were great, became on earth the famous king
Vrihadratha. And that first of Asuras who was known by the name of
Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of
great strength who was known as Ishupa became the monarch Nagnajita of
famous prowess. The great Asura who was known as Ekachakra became noted
on earth as Pritivindhya. The great Asura Virupaksha capable of
displaying various modes of fight became noted on earth as king
Chitravarman. The first of Danavas, the heroic Hara, who humbled the
pride of all foes became on earth the famous and fortunate Suvahu. The
Asura Suhtra of great energy and the destroyer of foemen, became noted on
earth as the fortunate monarch, Munjakesa. That Asura of great
intelligence called Nikumbha, who was never vanquished in battle was born
on earth as king Devadhipa, the first among monarchs. That great Asura
known amongst the sons of Diti by the name of Sarabha became on earth the
royal sage called Paurava. And, O king, the great Asura of exceeding
energy, the fortunate Kupatha, was born on earth as the famous monarch
Suparswa. The great Asura, O king, who was called Kratha, was born on
earth as the royal sage Parvateya of form resplendent like a golden
mountain. He amongst the Asura who was known as Salabha the second,
became on earth the monarch Prahlada in the country of the Valhikas. The
foremost, among the sons of Diti known by the name of Chandra and
handsome as the lord of the stars himself, became on earth noted as
Chandravarman, the king of the Kamvojas. That bull amongst the Danavas
who was known by the name of Arka became on earth, O king, the royal sage
Rishika. That best of Asuras who was known as Mritapa became on earth, O
best of kings, the monarch, Pascimanupaka. That great Asura of surpassing
energy known as Garishtha became noted on earth as king Drumasena. The
great Asura who was known as Mayura became noted on earth as the monarch
Viswa. He who was the younger brother of Mayura and called Suparna became
noted on earth as the monarch, Kalakirti. The mighty Asura who was known
as Chandrahantri became on earth the royal sage Sunaka. The great Asura
who was called Chandravinasana became noted on earth as the monarch,
Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was
called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was
brought forth by Sinhika and who persecuted the Sun and the Moon became
noted on earth as the monarch Kratha. The eldest of the four sons of
Danayu, who was known by the name of Vikshara, became known on earth the
spirited monarch, Vasumitra. The second brother of Vikshara, the great
Asura, was born on earth as the king of the country, called Pandya. That
best of Asuras who was known by the name of Valina became on earth the
monarch Paundramatsyaka. And, O king, that great Asura who was known as
Vritra became on earth the royal sage known by the name of Manimat. That
Asura who was the younger brother of Vritra and known as Krodhahantri
became noted on earth as king Danda. That other Asura who was known by
the name Krodhavardhana became noted on earth as the monarch, Dandadhara.
The eight sons of the Kaleyas that were born on earth all became great
kings endued with the prowess of tigers. The eldest of them all became
king Jayatsena in Magadha. The second of them, in prowess, like Indra,
became noted on earth as Aparajita. The third of them, endued with great
energy and power of producing deception, was born on earth as the king of
the Nishadas gifted with great prowess. That other amongst them who was
known as the fourth was noted on earth as Srenimat, that best of royal
sages. That great Asura amongst them who was the fifth, became noted on
earth as king Mahanjas, the oppressor of enemies. That great Asura
possessing great intelligence who was the sixth of them became noted on
earth as Abhiru, that best of royal sages. The seventh of them became
known throughout earth, from the centre to the sea, as king Samudrasena
well acquainted with the truths of the scriptures. The eighth of the
Kaleyas known as Vrihat became on earth a virtuous king ever engaged in
the good of all creatures. The mighty Danava known by the name of Kukshi
became on earth as Parvatiya from his brightness as of a golden mountain.
The mighty Asura Krathana gifted with great energy became noted on earth
as the monarch Suryaksha. The great Asura of handsome features known by
the name of Surya, became on earth the monarch of the Valhikas by name
Darada, that foremost of all kings. And, O king, from the tribe of Asuras
called Krodhavasa, of whom I have already spoken to thee, were born many
heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also
Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha,
Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and
Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger
amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and
also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the
tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and
Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the
Kalingas; and Matimat, and he was known as king Iswara; these first of
kings were all born of the Asura class called Krodhavasa.

“There was also born on earth a mighty Asura known amongst the Danavas by
the name of Kalanemi, endued with great strength, of grand achievements,
and blessed with a large share of prosperity. He became the mighty son of
Ugrasena and was known on earth by the name of Kansa. And he who was
known among the Asuras by the name of Devaka and was besides in splendour
like unto Indra himself, was born on earth as the foremost king of the
Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja,
not born of any woman, sprung from a portion of the celestial Rishi
Vrihaspati of grand achievements. And he was the prince of all bowmen,
conversant with all weapons, of mighty achievements, of great energy.
Thou shouldst know he was also well-acquainted with the Vedas and the
science of arms. And he was of wonderful deeds and the pride of his race.
And, O king, his son the heroic Aswatthaman, of eyes like the
lotus-petals, gifted with surpassing energy, and the terror of all foes,
the great oppressor of all enemies, was born on earth, of the united
portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of
Vasishtha and the command also of Indra, the eight Vasus were born of
Ganga by her husband Santanu. The youngest of them was Bhishma, the
dispeller of the fears of the Kurus, gifted with great intelligence,
conversant with the Vedas, the first speakers, and the thinner of the
enemy’s ranks. And possessed of mighty energy and the first of all
persons acquainted with weapons, he encountered the illustrious Rama
himself, the son of Jamadagni of the Bhrigu race. And, O king, that
Brahman sage who, on earth, was known by the name of Kripa and was the
embodiment of all manliness was born of the tribe of the Rudras. And the
mighty chariot-fighter and king who on earth was known by the name of
Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara
himself (the third yuga). And he who was Satyaki of sure aim, that
upholder of the pride of Vrishni race, that oppressor of foes, begotten
of the portion of gods called the Maruts. And that royal sage Drupada who
on earth was a monarch, the first among all persons bearing arms, was
also born of the same tribe of the celestials. And, O king, thou shouldst
also know that Kritavarman, that prince among men, of deeds unsurpassed
by any one, and the foremost of all bulls amongst Kshatriyas, was born of
the portion of the same celestials. And that royal sage also, Virata by
name, the scorcher of the kingdoms of others, and the great oppressor of
all foes, was born of the portion of the same gods. That son of Arishta
who was known by the name of Hansa, was born in the Kuru race and became
the monarch of the Gandharvas. He who was known as Dhritarashtra born of
the seed of Krishna-Dwaipayana, and gifted with long arms and great
energy, also a monarch, of the prophetic eye, became blind in consequence
of the fault of his mother and the wrath of the Rishi. His younger
brother who was possessed of great strength and was really a great being
known as Pandu, devoted to truth and virtue, was Purity’s self. And, O
king, thou shouldst know that he who was known on earth as Vidura, who
was the first of all virtuous men, who was the god of Justice himself,
was the excellent and greatly fortunate son of the Rishi Atri. The
evil-minded and wicked king Duryodhana, the destroyer of the fair fame of
the Kurus, was born of a portion of Kali on earth. He it was who caused
all creatures to be slain and the earth to be wasted; and he it was who
fanned the flame of hostility that ultimately consumed all. They who had
been the sons of Pulastya (the Rakshasas) were born on earth among men of
Duryodhana’s brothers, that century of wicked individuals commencing with
Duhasasana as their first. And, O bull among the Bharata princes,
Durmukha, Duhsaha, and others whose names I do not mention, who always
supported Duryodhana (in all his schemes), were, indeed, the sons of
Pulastya. And over and above these hundred, Dhritarashtra had one son
named Yuyutsu born of a Vaisya wife.’

“Janamejaya said, ‘O illustrious one, tell me the names of
Dhritarashtra’s sons according to the order of their birth beginning from
the eldest.’

“Vaisampayana said, ‘O king, they are as follows: Duryodhana, and
Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha;
Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda,
Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and
Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada,
Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and
Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara;
Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu,
Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama,
Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra
Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh;
Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha,
Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa;
Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi,
Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa;
Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya,
Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru,
Kanakangana; Kundaja and Chitraka. There was also a daughter named
Duhsala who was over and above the hundred. And Yuyutsu who was
Dhritarashtra’s son by a Vaisya wife, was also over and above the
hundred. Thus, O king, have I recited the names of the hundred sons and
also that of the daughter (of Dhritarashtra). Thou hast now known their
names according to the order of their births. All of them were heroes and
great car-warriors, and skilled in the art of warfare. Besides, all of
them were versed in the Vedas, and, O king, all of them had got through
the scriptures. All of them were mighty in attack and defence, and all
were graced with learning. And, O monarch, all of them had wives suitable
to them in grace and accomplishments. And, O king, when the time came,
the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king
of the Sindhus, agreeably to the counsels of Sakuni.

“And, O monarch, learn that king Yudhishthira was a portion of Dharma;
that Bhimasena was of the deity of wind; that Arjuna was of Indra, the
chief of the celestials; and that Nakula and Sahadeva, the handsomest
beings among all creatures, and unrivalled for beauty on earth, were
similarly portions of the twin Aswins. And he who was known as the mighty
Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of
Arjuna. And before his incarnation, O king, the god Soma had said these
words to the celestials, ‘I cannot give (part with) my son. He is dearer
to me than life itself. Let this be the compact and let it be not
transgressed. The destruction of the Asuras on earth is the work of the
celestials, and, therefore, it is our work as well. Let this Varchas,
therefore, go thither, but let him not stay there long. Nara, whose
companion is Narayana, will be born as Indra’s son and indeed, will be
known as Arjuna, the mighty son of Pandu. This boy of mine shall be his
son and become a mighty car-warrior in his boyhood. And let him, ye best
of immortals, stay on earth for sixteen years. And when he attaineth to
his sixteenth year, the battle shall take place in which all who are born
of your portions shall achieve the destruction of mighty warriors. But a
certain encounter shall take place without both Nara and Narayana (taking
any part in it). And, indeed, your portions, ye celestials, shall fight,
having made that disposition of the forces which is known by the name of
the Chakra-vyuha. And my son shall compel all foes to retreat before him.
The boy of mighty arms having penetrated the impenetrable array, shall
range within it fearlessly and send a fourth part of the hostile force,
in course of half a day, unto the regions of the king of the dead. Then
when numberless heroes and mighty car-warriors will return to the charge
towards the close of the day, my boy of mighty arms, shall reappear
before me. And he shall beget one heroic son in his line, who shall
continue the almost extinct Bharata race.’ Hearing these words of Soma,
the dwellers in heaven replied, ‘So be it.’ And then all together
applauded and worshipped (Soma) the king of stars. Thus, O king, have I
recited to thee the (particulars of the) birth of thy father’s father.

“Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a
portion of Agni. And know also that Sikhandin, who was at first a female,
was (the incarnation of) a Rakshasa. And, O bull in Bharata’s race, they
who became the five sons of Draupadi, those bulls amongst the Bharata
princes, were the celestials known as the Viswas. Their names were
Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena,
endued with mighty energy.

“Sura, the foremost of the Yadus, was the father of Vasudeva. He had a
daughter called Pritha, who for her beauty, was unrivalled on earth. And
Sura, having promised in the presence of fire that he would give his
firstborn child to Kuntibhoja, the son of his paternal aunt, who was
without offspring, gave his daughter unto the monarch in expectation of
his favours. Kuntibhoja thereupon made her his daughter. And she became,
thenceforth, in the house of her (adoptive) father, engaged in attending
upon Brahmanas and guests. One day she had to wait upon the wrathful
ascetic of rigid vows, Durvasa by name, acquainted with truth and fully
conversant with the mysteries of religion. And Pritha with all possible
care gratified the wrathful Rishi with soul under complete control. The
holy one, gratified with the attentions bestowed on him by the maiden,
told her, ‘I am satisfied, O fortunate one, with thee! By this mantra
(that I am about to give thee), thou shall be able to summon (to thy
side) whatever celestials thou likest. And, by their grace, shall thou
also obtain children.’ Thus addressed, the girl (a little while after),
seized with curiosity, summoned, during the period of her maiden-hood,
the god Surya. And the lord of light thereupon made her conceive and
begot on her a son who became the first of all wielders of weapons. From
fear of relatives she brought forth in secrecy that child who had come
out with ear-rings and coat of mail. And he was gifted with the beauty of
a celestial infant, and in splendour was like unto the maker of day
himself. And every part of his body was symmetrical and well-adorned. And
Kunti cast the handsome child into the water. But the child thus thrown
into the water was taken up by the excellent husband of Radha and given
by him to his wife to be adopted by her as their son. And the couple gave
him the name of Vasusena, by which appellation the child soon became
known all over the land. And, as he grew up, he became very strong and
excelled in all weapons. The first of all successful persons, he soon
mastered the sciences. And when the intelligent one having truth for his
strength recited the Vedas, there was nothing he would not then give to
the Brahmanas. At that time Indra, the originator of all things, moved by
the desire of benefiting his own son Arjuna, assumed the guise of a
Brahmana, came to him, and begged of the hero his ear-rings and natural
armour. And the hero taking off his ear-rings and armour gave them unto
the Brahmana. And Sakra (accepting the gift) presented to the giver a
dart, surprised (at his open handedness), and addressed him in these
words, ‘O invincible one, amongst the celestials, Asuras, men,
Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon),
that one shall certainly be slain.’ And the son of Surya was at first
known in the world by the name of Vasusena. But, for his deeds, he
subsequently came to be called Karna. And because that hero of great fame
had taken off his natural armour, therefore was he--the first son of
Pritha--called Kama. And, O best of kings, the hero began to grow up in
the Suta caste. And, O king, know thou that Kama--the first of all
exalted men--the foremost of all wielders of weapons--the slayer of
foes--and the best portion of the maker of day--was the friend and
counsellor of Duryodhana. And he, called Vasudeva, endued with great
valour, was among men a portion of him called Narayana--the god of
gods--eternal. And Valadeva of exceeding strength was a portion of the
Naga, Sesha. And, O monarch, know that Pradyumna of great energy was
Sanatkumara. And in this way the portion of various other dwellers in
heaven became exalted men in the race of Vasudeva, increasing the glory
thereof. And, O king, the portions of the tribe of Apsaras which I have
mentioned already, also became incarnate on earth according to Indra’s
commands--And sixteen thousand portions of those goddesses became, O
king, in this world of men, the wives of Vasudeva. And a portion of Sri
herself became incarnate on earth, for the gratification of Narayana, in
the line of Bhishmaka. And she was by name the chaste Rukmini. And the
faultless Draupadi, slender-waisted like the wasp, was born of a portion
of Sachi (the queen of the celestials), in the line of Drupada. And she
was neither low nor tall in stature. And she was of the fragrance of the
blue lotus, of eyes large as lotus-petals, of thighs fair and round, of
dense masses of black curly hair. And endued with every auspicious
feature and of complexion like that of the emerald, she became the
charmer of the hearts of five foremost of men. And the two goddesses
Siddhi and Dhriti became the mothers of those five, and were called Kunti
and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.

“Thus, O king, have I recited to thee all about the incarnation,
according to their respective portions, of the gods, the Asuras, the
Gandharvas, the Apsaras, and of the Rakshasas. They who were born on
earth as monarchs invincible in battle, those high-souled ones who were
born in the wide extended line of the Yadus, they who were born as mighty
monarchs in other lines, they who were born as Brahmanas and Kshatriyas
and Vaisyas, have all been recited by me duly. And this account of the
incarnation (of superior beings according to their respective portions)
capable of bestowing wealth, fame, offspring, long life, and success,
should always be listened to in a proper frame of mind. And having
listened to this account of incarnation, according to their portions, of
gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the
creation, preservation, and destruction of the universe and acquiring
wisdom, is never cast down even under the most engrossing sorrows.’”



SECTION LXVIII

(Sambhava Parva continued)

“Janamejaya said, ‘O Brahmana, I have, indeed, heard from thee this
account of the incarnation, according to their portions, of the gods, the
Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I
however, again desire to hear of the dynasty of the Kurus from the very
beginning. Therefore, O Brahmana, speak of this in the presence of all
these regenerate Rishis.’

“Vaisampayana said, ‘O exalted one of Bharata’s race, the founder of the
Paurava line was Dushmanta gifted with great energy. And he was the
protector of the earth bounded by the four seas. And that king had full
sway over four quarters of this world. And he was the lord also of
various regions in the midst of the sea. And that great oppressor of all
foes had sway over the countries even of the Mlechchhas.

“And during his rule there were no men of mixed castes, no tillers of the
soil (for the land, of itself, yielded produce), no workers of mines (for
the surface of the earth yielded in abundance), and no sinful men. All
were virtuous, and did everything from virtuous motives, O tiger among
men. There was no fear of thieves, O dear one, no fear of famine, no fear
off disease. And all four orders took pleasure in doing their respective
duties and never performed religious acts for obtaining fruition of
desires. And his subjects, depending upon him, never entertained any
fear. And Parjanya (Indra) poured showers at the proper time, and the
produce of the fields was always pulpy and juicy. And the earth was full
of all kinds of wealth and all kinds of animals. And the Brahmanas were
always engaged in their duties and they were always truthful. And the
youthful monarch was endued with wonderful prowess and a physical frame
hard as the thunderbolt, so that he could, taking up the mountain Mandara
with its forests and bushes, support it on his arms. And he was
well-skilled in four kinds of encounters with the mace (hurling it at
foes at a distance, striking at those that are near, whirling it in the
midst of many, and driving the foe before). And he was skilled also in
the use of all kinds of weapons and in riding elephants and horses. And
in strength he was like unto Vishnu, in splendour like unto the maker of
day, in gravity like unto the ocean, and in patience, like unto the
earth. And the monarch was loved by all his subjects, and he ruled his
contented people virtuously.’”



SECTION LXIX

(Sambhava Parva continued)

“Janamejaya said, ‘I desire to hear from thee about the birth and life of
the high-souled Bharata and of the origin of Sakuntala. And, O holy one,
I also desire to hear all about Dushmanta--that lion among men--and how
the hero obtained Sakuntala. It behoveth thee, O knower of truth and the
first of all intelligent men, to tell me everything.’

“Vaisampayana said, ‘Once on a time (king Dushmanta) of mighty arms,
accompanied by a large force, went into the forest. And he took with him
hundreds of horses and elephants. And the force that accompanied the
monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and
elephants)--heroes armed with swords and darts and bearing in their hands
maces and stout clubs. And surrounded by hundreds of warriors with lances
and spears in their hands, the monarch set out on his journey. And with
the leonine roars of the warriors and the notes of conchs and sound of
drums, with the rattle of the car-wheels and shrieks of huge elephants,
all mingling with the neighing of horses and the clash of weapons of the
variously armed attendants in diverse dresses, there arose a deafening
tumult while the king was on his march. And ladies gifted with great
beauty beheld from the terraces of goodly mansions that heroic monarch,
the achiever of his own fame. And the ladies saw that he was like unto
Sakra, the slayer of his enemies, capable of repulsing the elephants of
foes--And they believed that he was the wielder of the thunderbolt
himself. And they said, ‘This is that tiger among men who in battle is
equal unto the Vasus in prowess, and in consequence of the might of whose
arms no foes are left.’ And saying this, the ladies from affection
gratified the monarch by showering flowers on his head. And followed by
foremost of Brahmanas uttering blessings all the way, the king in great
gladness of heart went towards the forest, eager for slaying the deer.
And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch
who was like unto the king of the celestials seated on the back of a
proud elephant. The citizens and other classes followed the monarch for
some distance. And they at last refrained from going farther at the
command of the king. And the king, then, ascending his chariot of winged
speed, filled the whole earth and even the heavens, with the rattle of
his chariot wheels. And, as he went, he saw around him a forest like unto
Nandana itself (the celestial garden). And it was full of Vilwa, Arka,
Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that
the soil was uneven and scattered over with blocks of stone loosened from
the neighbouring cliffs. And he saw that it was without water and without
human beings and lay extended for many Yojanas around. And it was full of
deer, and lions, and other terrible beasts of prey.

“And king Dushmanta, that tiger among men, assisted by his followers and
the warriors in his train, agitated that forest, killing numerous
animals. And Dushmanta, piercing them with his arrows, felled numerous
tigers that were within shooting range. And the king wounded many that
were too distant, and killed many that were too near with his heavy
sword. And that foremost of all wielders of darts killed many by hurling
his darts at them. And well-conversant with the art of whirling the mace,
the king of immeasurable prowess fearlessly wandered over the forest. And
the king roamed about, killing the denizens of the wilderness sometimes
with his sword and sometimes by fast-descending blows of his mace and
heavy club.

“And when the forest was so disturbed by the king possessed of wonderful
energy and by the warriors in his train delighting in warlike sports, the
lions began to desert it in numbers. And herds of animals deprived of
their leaders, from fear and anxiety began to utter loud cries as they
fled in all directions. And fatigued with running, they began to fall
down on all sides, unable to slake their thirst, having reached
river-beds that were perfectly dry. And many so falling were eaten up by
the hungry warriors. While others were eaten up after having been duly
quartered and roasted in fires lit up by them. And many strong elephants,
maddened with the wounds they received and alarmed beyond measure, fled
with trunks raised on high. And those wild elephants, betraying the usual
symptoms of alarm by urinating and ejecting the contents of their
stomachs and vomiting blood in large quantities, trampled, as they ran,
many warriors to death. And that forest which had been full of animals,
was by the king with his bands of followers and with sharp weapons soon
made bereft of lions and tigers and other monarchs of the wilderness.’”



SECTION LXX

(Sambhava Parva continued)

“Vaisampayana said, ‘Then the king with his followers, having killed
thousands of animals, entered another forest with a view to hunting. And
attended by a single follower and fatigued with hunger and thirst, he
came upon a large desert on the frontiers of the forest. And having
crossed this herbless plain, the king came upon another forest full of
the retreats of ascetics, beautiful to look at, delightful to the heart
and of cool agreeable breezes. And it was full of trees covered with
blossoms, the soil overgrown with the softest and greenest grass,
extending for many miles around, and echoing with the sweet notes of
winged warblers. And it resounded with the notes of the male Kokila and
of the shrill cicala. And it was full of magnificent trees with
outstretched branches forming a shady canopy overhead. And the bees
hovered over flowery creepers all around. And there were beautiful bowers
in every place. And there was no tree without fruits, none that had
prickles on it, none that had no bees swarming around it. And the whole
forest resounded with the melody of winged choristers. And it was decked
with the flowers of every season. And there were refreshing shades of
blossoming trees.

“Such was the delicious and excellent forest that the great bowman
entered. And trees with branches beautified with clusters began to wave
gently at the soft breeze and rain their flowers over the monarch’s head.
And the trees, clad in their flowery attires of all colours, with
sweet-throated warblers perched on them, stood there in rows with heads
touching the very heavens. And around their branches hanging down with
the weight of flowers the bees tempted by the honey hummed in sweet
chorus. And the king, endued with great energy, beholding innumerable
spots covered with bowers of creepers decked with clusters of flowers,
from excess of gladness, became very much charmed. And the forest was
exceedingly beautiful in consequence of those trees ranged around with
flowery branches twining with each other and looking like so many
rainbows for gaudiness and variety of colour. And it was the resort of
bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras,
of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant
breezes, conveying the fragrance from fresh flowers, blew in all
directions as if they had come there to sport with the trees. And the
king saw that charming forest gifted with such beauties. And it was
situated in a delta of the river, and the cluster of high trees standing
together lent the place the look of a gaudy pole erected to Indra’s
honour.

“And in that forest which was the resort of ever cheerful birds, the
monarch saw a delightful and charming retreat of ascetics. And there were
many trees around it. And the sacred fire was burning within it. And the
king worshipped that unrivalled retreat. And he saw seated in it numerous
Yotis, Valakhilyas and other Munis. And it was adorned with many chambers
containing sacrificial fire. And the flowers dropping from the trees had
formed a thick carpet spread over the ground. And the spot looked
exceedingly beautiful with those tall trees of large trunks. And by it
flowed, O king, the sacred and transparent Malini with every species of
water-fowl playing on its bosom. And that stream infused gladness into
the hearts of the ascetics who resorted to it for purposes of ablutions.
And the king beheld on its banks many innocent animals of the deer
species and was exceedingly delighted with all that he saw.

“And the monarch, the course of whose chariot no foe could obstruct, then
entered that asylum which was like unto the region of the celestials,
being exceedingly beautiful all over. And the king saw that it stood on
the margin of the sacred stream which was like the mother of all the
living creatures residing in its vicinage. And on its bank sported the
Chakravaka, and waves of milkwhite foam. And there stood also the
habitations of Kinnaras. And monkeys and bears too disported themselves
in numbers. And there lived also holy ascetics engaged in studies and
meditation. And there could be seen also elephants and tigers and snakes.
And it was on the banks of that stream that the excellent asylum of the
illustrious Kasyapa stood, offering a home to numerous Rishis of great
ascetic merit. And beholding that river, and also the asylum washed by
that river which was studded with many islands and which possessed banks
of so much beauty,--an asylum like unto that of Nara and Narayana laved
by the water of the Ganga--the king resolved to enter into that sacred
abode. And that bull among men, desirous of beholding the great Rishi of
ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who
possessed every virtue and who, for his splendour, could be gazed at with
difficulty, approached that forest resounding with the notes of maddened
peacocks and like unto the gardens of the great Gandharva, Chitraratha,
himself. And halting his army consisting of flags, cavalry, infantry, and
elephants at the entrance of the forest, the monarch spoke as follows, ‘I
shall go to behold the mighty ascetic of Kasyapa’s race, one who is
without darkness. Stay ye here until my return!’

“And the king having entered that forest which was like unto Indra’s
garden, soon forgot his hunger and thirst. And he was pleased beyond
measure. And the monarch, laying aside all signs of royalty, entered that
excellent asylum with but his minister and his priest, desirous of
beholding that Rishi who was an indestructible mass of ascetic merit. And
the king saw that the asylum was like unto the region of Brahman. Here
were bees sweetly humming and there were winged warblers of various
species pouring forth their melodies. At particular places that tiger
among men heard the chanting of Rik hymns by first-rate Brahmanas
according to the just rules of intonation. Other places again were graced
with Brahmanas acquainted with ordinances of sacrifice, of the Angas and
of the hymns of the Yajurveda. Other places again were filled with the
harmonious strains of Saman hymns sung by vow-observing Rishis. At other
places the asylum was decked with Brahmanas learned in the Atharvan Veda.
At other places again Brahmanas learned in the Atharvan Veda and those
capable of chanting the sacrificial hymns of the Saman were reciting the
Samhitas according to the just rules of voice. And at other places again,
other Brahmanas well-acquainted with the science of orthoepy were
reciting mantras of other kinds. In fact, that sacred retreat resounding
with these holy notes was like unto a second region of Brahman himself.
And there were many Brahmanas skilled in the art of making sacrificial
platforms and in the rules of Krama in sacrifices, conversant with logic
and the mental sciences, and possessing a complete knowledge of the
Vedas. There were those also who were fully acquainted with the meanings
of all kinds of expressions; those that were conversant with all special
rites, those also that were followers of Moksha-Dharma; those again that
were well-skilled in establishing propositions; rejecting superfluous
causes, and drawing right conclusions. There were those having a
knowledge of the science of words (grammar), of prosody, of Nirukta;
those again that were conversant with astrology and learned in the
properties of matter and the fruits of sacrificial rites, possessing a
knowledge of causes and effects, capable of understanding the cries of
birds and monkeys, well-read in large treatises, and skilled in various
sciences. And the king, as he proceeded, heard their voices. And the
retreat resounded also with voice of men capable of charming human
hearts. And the slayer of hostile heroes also saw around him learned
Brahmanas of rigid vows engaged in Japa (the repeated muttering of the
names of gods) and Homa (burnt-offering). And the king wondered much on
beholding the beautiful carpets which those Brahmanas offered to him
respectfully. And that best of monarchs, at the sight of the rites with
which those Brahmanas worshipped the gods and the great Rishis, thought
within himself that he was in the region of Brahman. And the more the
king saw that auspicious and sacred asylum of Kasyapa protected by that
Rishi’s ascetic virtues and possessing all the requisites of a holy
retreat, the more he desired to see it. In fact, he was not satisfied
with his short survey. And the slayer of heroes at last, accompanied by
his minister and his priest, entered that charming and sacred retreat of
Kasyapa inhabited all around by Rishis of ascetic wealth and exalted
vows.’”



SECTION LXXI

(Sambhava Parva continued)

“Vaisampayana said, ‘The monarch then, as he proceeded, left even his
reduced retinue at the entrance of the hermitage. And entering quite
alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the
Rishi and finding that the abode was empty, he called loudly, saying,
‘What ho, who is here?’ And the sound of his voice was echoed back. And
hearing the sound of his voice, there came out of the Rishi’s abode a
maiden beautiful as Sri herself but dressed as an ascetic’s daughter. And
the black-eyed fair one, as she saw king Dushmanta, bade him welcome and
received him duly. And, showing him due respect by the offer of a seat,
water to wash his feet, and Arghya, she enquired about the monarch’s
health and peace. And having worshipped the king and asked him about his
health and peace, the maiden reverentially asked, ‘What must be done, O
king! I await your commands.’ The king, duly worshipped by her, said unto
that maiden of faultless features and sweet speech, ‘I have come to
worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful
one, where has the illustrious Rishi gone?’

“Sakuntala then answered, ‘My illustrious father hath gone away from the
asylum to fetch fruit. Wait but a moment and thou wilt see him when he
arrives.’

“Vaisampayana continued, ‘The king not seeing the Rishi and addressed
thus by her, beheld that the maiden was exceedingly beautiful and endued
with perfect symmetry of shape. And he saw that she was of sweet smiles.
And she stood decked with the beauty of her faultless features, her
ascetic penances, and her humility. And he saw that she was in the bloom
of youth. He therefore asked her, ‘Who art thou? And whose daughter, O
beautiful one? Why hast thou come into the woods also? O handsome one,
gifted with so much beauty and such virtues, whence hast thou come? O
charming one, at the very first glance hast thou stolen my heart! I
desire to learn all about thee; therefore tell me all.’ And thus
addressed by the monarch, the maiden smilingly replied in these sweet
words, ‘O Dushmanta, I am the daughter of the virtuous, wise,
high-souled, and illustrious ascetic Kanwa.’

“Dushmanta, hearing this, replied, ‘The universally-worshipped and
highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma
himself might fall off from his course but an ascetic of rigid vows can
never fall off so. Therefore, O thou of the fairest complexion, how hast
thou been born as his daughter? This great doubt of mine it behoveth thee
to dispel.’

“Sakuntala then replied, ‘Hear, O king, what I have learnt regarding all
that befell me of old and how I became the daughter of the Muni. Once on
a time, a Rishi came here and asked about my birth. All that the
illustrious one (Kanwa) told him, hear now from me, O king!

“My father Kanwa, in answer to that Rishi’s enquiries, said, ‘Viswamitra,
of old, having been engaged in the austerest penances alarmed Indra, the
chief of the celestials, who thought that the mighty ascetic of blazing
energy would, by his penances, hurl him down from his high seat in
heaven.’ Indra, thus alarmed, summoned Menaka and told her, ‘Thou, O
Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do
me this service. Hear what I say. This great ascetic Viswamitra like unto
the Sun in splendour, is engaged in the most severe of penances. My heart
is trembling with fear. Indeed, O slender-waisted Menaka, this is thy
business. Thou must see that Viswamitra of soul rapt in contemplation and
engaged in the austerest penances, who might hurl me down from my seat.
Go and tempt him and frustrating his continued austerities accomplish my
good. Win him away from his penances, O beautiful one, by tempting him
with thy beauty, youth, agreeableness, arts, smiles and speech.’ Hearing
all this, Menaka replied, ‘The illustrious Viswamitra is endued with
great energy and is a mighty ascetic. He is very short-tempered too, as
is known to thee. The energy, penances, and wrath of the high-souled one
have made even thee anxious. Why should I not also be anxious? He it was
who made even the illustrious Vasishtha bear the pangs of witnessing the
premature death of his children. He it was who, though at first born as
Kshatriya, subsequently became a Brahmana by virtue of his ascetic
penances. He it was who, for purposes of his ablutions, created a deep
river that can with difficulty be forded, and which sacred stream is
known by the name of the Kausiki. It was Viswamitra whose wife, in a
season of distress, was maintained by the royal sage Matanga (Trisanku)
who was then living under a father’s curse as a hunter. It was Viswamitra
who, on returning after the famine was over, changed the name of the
stream having his asylum from Kausik into Para. It was Viswamitra who in
return for the services of Matanga, himself became the latter’s priest
for purposes of a sacrifice. The lord of the celestials himself went
through fear to drink the Soma juice. It was Viswamitra who in anger
created a second world and numerous stars beginning with Sravana. He it
was who granted protection to Trisanku smarting under a superior’s curse.
I am frightened to approach him of such deeds. Tell me, O Indra, the
means that should be adopted so that I may not be burnt by his wrath. He
can burn the three worlds by his splendour, can, by a stamp (of his
foot), cause the earth to quake. He can sever the great Meru from the
earth and hurl it to any distance. He can go round the ten points of the
earth in a moment. How can a woman like me even touch such a one full of
ascetic virtues, like unto a blazing fire, and having his passions under
complete control? His mouth is like unto a blazing fire; the pupils of
his eyes are like the Sun and the Moon; his tongue is like unto Yama
himself. How shall, O chief of the celestials, a woman like me even touch
him? At the thought of his prowess Yama, Soma, the great Rishis, the
Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me
gaze at him without alarm? Commanded, however, by thee, O king of the
celestials, I shall somehow approach that Rishi. But, O chief of the
gods, devise thou some plan whereby protected by thee, I may safely move
about that Rishi. I think that when I begin to play before the Rishi,
Marut (the god of wind) had better go there and rob me of my dress, and
Manmatha (the god of love) had also, at thy command, better help me then.
Let also Marut on that occasion bear thither fragrance from the woods to
tempt the Rishi.’ Saying this and seeing that all she had spoken about
had been duly provided, Menaka went to the retreat of the great Kausika.’”



SECTION LXXII

(Sambhava Parva continued)

Kanwa continued, ‘And Sakra, thus addressed by her, then commanded him
who could approach every place (viz., the god of the wind) to be present
with Menaka at the time she would be before the Rishi. And the timid and
beautiful Menaka then entered the retreat and saw there Viswamitra who
had burnt, by his penances, all his sins, and was engaged still in
ascetic penances. And saluting the Rishi, she then began to sport before
him. And just at that time Marut robbed her of her garments that were
white as the Moon. And she thereupon ran, as if in great bashfulness, to
catch hold of her attire, and as if she was exceedingly annoyed with
Marut. And she did all this before the very eyes of Viswamitra who was
endued with energy like that of fire. And Viswamitra saw her in that
attitude. And beholding her divested of her robes, he saw that she was of
faultless feature. And that best of Munis saw that she was exceedingly
handsome, with no marks of age on her person. And beholding her beauty
and accomplishments that bull amongst Rishis was possessed with lust and
made a sign that he desired her companionship. And he invited her
accordingly, and she also of faultless features expressed her acceptance
of the invitation. And they then passed a long time there in each other’s
company. And sporting with each other, just as they pleased, for a long
time as if it were only a single day, the Rishi begat on Menaka a
daughter named Sakuntala. And Menaka (as her conception advanced) went to
the banks of the river Malini coursing along a valley of the charming
mountains of Himavat. And there she gave birth to that daughter. And she
left the new-born infant on the bank of that river and went away. And
beholding the new-born infant lying in that forest destitute of human
beings but abounding with lions and tigers, a number of vultures sat
around to protect it from harm. No Rakshasas or carnivorous animals took
its life. Those vultures protected the daughter of Menaka. I went there
to perform my ablution and beheld the infant lying in the solitude of the
wilderness surrounded by vultures. Bringing her hither I have made her my
daughter. Indeed, the maker of the body, the protector of life, the giver
of food, are all three, fathers in their order, according to the
scriptures. And because she was surrounded in the solitude of the
wilderness, by Sakuntas (birds), therefore, hath she been named by me
Sakuntala (bird-protected). O Brahman, learn that it is thus that
Sakuntala hath become my daughter. And the faultless Sakuntala also
regards me as her father.’

“This is what my father had said unto the Rishi, having been asked by
him. O king of men, it is thus that thou must know I am the daughter of
Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus
have I told thee, O king, all that hath been heard by me regarding my
birth!’”



SECTION LXXIII

(Sambhava Parva continued)

“Vaisampayana continued, ‘King Dushmanta, hearing all this, said,
‘Well-spoken, O princess, this that thou hast said! Be my wife, O
beautiful one! What shall I do for thee? Golden garlands, robes,
ear-rings of gold, white and handsome pearls, from various countries,
golden coins, finest carpets, I shall present thee this very day. Let the
whole of my kingdom be thine today, O beautiful one! Come to me, O timid
one, wedding me, O beautiful one, according to the Gandharva form. O thou
of tapering thighs, of all forms of marriage, the Gandharva one is
regarded as the first.’

“Sakuntala, hearing this, said, ‘O king, my father hath gone away from
this asylum to bring fruit. Wait but a moment; he will bestow me on thee.’

“Dushmanta replied, ‘O beautiful and faultless one, I desire that thou
shouldst be my life’s companion. Know thou that I exist for thee, and my
heart is in thee. One is certainly one’s own friend, and one certainly
may depend upon one’s own self. Therefore, according to the ordinance,
thou canst certainly bestow thyself. There are, in all, eight kinds of
marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva,
Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create,
hath spoken of the appropriateness of all these forms according to their
order. Know, O faultless one, that the first four of these are fit for
Brahmanas, and the first six for Kshatriyas. As regards kings, even the
Rakshasa form is permissible. The Asura form is permitted to Vaisyas and
Sudras. Of the first five the three are proper, the other two being
improper. The Paisacha and the Asura forms should never be practised.
These are the institutes of religion, and one should act according to
them. The Gandharva and the Rakshasa form are consistent with the
practices of Kshatriyas. Thou needst not entertain the least fear. There
is not the least doubt that either according to any one of these
last-mentioned forms, or according to a union of both of them, our
wedding may take place. O thou of the fairest complexion, full of desire
I am, thou also in a similar mood mayst become my wife according to the
Gandharva form.’

“Sakuntala, having listened to all this, answered, ‘If this be the course
sanctioned by religion, if, indeed, I am my own disposer, hear, O thou
foremost one of Puru’s race, what my terms are. Promise truly to give me
what I ask thee. The son that shall be begotten on me shall become thy
heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou
grant this, then let our union take place.’

“Vaisampayana continued, ‘The monarch, without taking time to consider at
once told her, ‘Let it be so. I will even take thee, O thou of agreeable
smiles, with me to my capital. I tell thee truly. O beautiful one, thou
deservest all this.’ And so saying, that first of kings wedded the
handsome Sakuntala of graceful gait, and knew her as a husband. And
assuring her duly, he went away, telling her repeatedly, ‘I shall send
thee, for thy escort, my troops of four classes. Indeed, it is even thus
that I shall take thee to my capital, O thou of sweet smiles!”

“Vaisampayana continued, ‘O Janamejaya, having promised so unto her, the
king went away. And as he retraced his way homewards, he began to think
of Kasyapa. And he asked himself, ‘What will the illustrious ascetic say,
after he has known all?’ Thinking of this, he entered his capital.

“The moment the king had left, Kanwa arrived at his abode. But Sakuntala,
from a sense of shame, did not go out to receive her father. That great
ascetic, however, possessed of spiritual knowledge, knew all. Indeed
beholding everything with his spiritual eye, the illustrious one was
pleased, and addressing her, said, ‘Amiable one, what hath been done by
thee today in secret, without, having waited for me--viz., intercourse
with a man--hath not been destructive of thy virtue. Indeed, union
according to the Gandharva form, of a wishful woman with a man of sensual
desire, without mantras of any kind, it is said, is the best for
Kshatriyas. That best of men, Dushmanta, is also high-souled and
virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son
that shall be born of thee shall be mighty and illustrious in this world.
And he shall have sway over the sea. And the forces of that illustrious
king of kings, while he goeth out against his foes shall be irresistible.’

“Sakuntala then approached her fatigued father and washed his feet. And
taking down the load he had with him and placing the fruits in proper
order, she told him, ‘It behoveth thee to give thy grace to that
Dushmanta whom I have accepted for my husband, as well as his ministers!’

“Kanwa replied, ‘O thou of the fairest complexion, for thy sake I am
inclined to bless him. But receive from me, O blessed one, the boon that
thou desirest.’

“Vaisampayana continued, ‘Sakuntala, thereupon, moved by desire of
benefiting Dushmanta, asked the boon that the Paurava monarchs might ever
be virtuous and never deprived of their thrones.’”



SECTION LXXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘After Dushmanta had left the asylum having made
those promises unto Sakuntala, the latter of tapering thighs brought
forth a boy of immeasurable energy. And when the child was three years
old, he became in splendour like the blazing fire. And, O Janamejaya, he
was possessed of beauty and magnanimity and every accomplishment. And
that first of virtuous men, Kanwa, caused all the rites of religion to be
performed in respect of that intelligent child thriving day by day. And
the boy gifted with pearly teeth and shining locks, capable of slaying
lions even then, with all auspicious signs on his palm, and broad
expansive forehead, grew up in beauty and strength. And like unto a
celestial child in splendour, he began to grow up rapidly. And when he
was only six years of age, endued with great strength he used to seize
and bind to the trees that stood around that asylum, lions and tigers and
bears and buffaloes and elephants. And he rode on some animals, and
pursued others in sportive mood. The dwellers at Kanwa’s asylum thereupon
bestowed on him a name. And they said, because he seizes and restrains an
animals however strong, let him, be called Sarvadamana (the subduer of
all). And it was thus that the boy came to be named Sarvadamana, endued
as he was with prowess, and energy and strength. And the Rishi seeing the
boy and marking also his extraordinary acts, told Sakuntala that the time
had come for his installation as the heir-apparent. And beholding the
strength of the boy, Kanwa commanded his disciples, saying, ‘Bear ye
without delay this Sakuntala with her son from this abode to that of her
husband, blessed with every auspicious sign. Women should not live long
in the houses of their paternal or maternal relations. Such residence is
destructive of their reputation, their good conduct, their virtue.
Therefore, delay not in bearing her hence.’ These disciples of the Rishi
thereupon, saying ‘So be it,’ went towards the city named after an
elephant (Hastinapura) with Sakuntala and her son ahead of them. And then
she of fair eye-brows, taking with her that boy of celestial beauty,
endued with eyes like lotus petals, left the woods where she had been
first known by Dushmanta. And having approached the king, she with her
boy resembling in splendour the rising sun was introduced to him. And the
disciples of the Rishi having introduced her, returned to the asylum. And
Sakuntala having worshipped the king according to proper form, told him,
‘This is thy son, O king! Let him be installed as thy heir-apparent. O
king, this child, like unto a celestial, hath been begotten by thee upon
me. Therefore, O best of men, fulfil now the promise thou gavest me. Call
to mind, O thou of great good fortune, the agreement thou hadst made on
the occasion of thy union with me in the asylum of Kanwa.’

“The king, hearing these her words, and remembering everything said, ‘I
do not remember anything. Who art thou, O wicked woman in ascetic guise?
I do not remember having any connection with thee in respect of Dharma,
Kama and Arthas. Go or stay or do as thou pleasest.’ Thus addressed by
him, the fair-coloured innocent one became abashed. Grief deprived her of
consciousness and she stood for a time like an wooden post. Soon,
however, her eyes became red like copper and her lips began to quiver.
And the glances she now and then cast upon the king seemed to burn the
latter. Her rising wrath however, and the fire of her asceticism, she
extinguished within herself by an extraordinary effort. Collecting her
thoughts in a moment, her heart possessed with sorrow and rage, she thus
addressed her lord in anger, looking at him, ‘Knowing everything, O
monarch, how canst thou, like an inferior person, thus say that thou
knowest it not? Thy heart is a witness to the truth or falsehood of this
matter. Therefore, speak truly without degrading thyself. He who being
one thing representeth himself as another thing to others, is like a
thief and a robber of his own self. Of what sin is he not capable? Thou
thinkest that thou alone hast knowledge of thy deed. But knowest thou not
that the Ancient, Omniscient one (Narayana) liveth in thy heart? He
knoweth all thy sins, and thou sinnest in His presence. He that sins
thinks that none observes him. But he is observed by the gods and by Him
also who is in every heart. The Sun, the Moon, the Air, the Fire, the
Earth, the Sky, Water, the heart, Yama, the day, the night, both
twilights, and Dharma, all witness the acts of man. Yama, the son of
Surya, takes no account of the sins of him with whom Narayana the witness
of all acts, is gratified. But he with whom Narayana is not gratified is
tortured for his sins by Yama. Him who degradeth himself by representing
his self falsely, the gods never bless. Even his own soul blesseth him
not. I am a wife devoted to my husband. I have come of my own accord, it
is true. But do not, on that account, treat me with disrespect. I am thy
wife and, therefore, deserve to be treated respectfully. Wilt thou not
treat me so, because I have come hither of my own accord? In the presence
of so many, why dost thou treat me like an ordinary woman? I am not
certainly crying in the wilderness. Dost thou not hear me? But if thou
refuse to do what I supplicate thee for, O Dushmanta, thy head this
moment shall burst into a hundred pieces! The husband entering the womb
of the wife cometh out himself in the form of the son. Therefore is the
wife called by those cognisant of the Vedas as Jaya (she of whom one is
born). And the son that is so born unto persons cognisant of the Vedic
Mantras rescueth the spirits of deceased ancestors. And because the son
rescueth ancestors from the hell call Put, therefore, hath he been called
by the Self-create himself as Puttra (the rescuer from Put). By a son one
conquereth the three worlds. By a son’s son, one enjoyeth eternity. And
by a grandson’s son great-grand-fathers enjoy everlasting happiness. She
is a true wife who is skilful in household affairs. She is a true wife
who hath borne a son. She is a true wife whose heart is devoted to her
lord. She is a true wife who knoweth none but her lord. The wife is a
man’s half. The wife is the first of friends. The wife is the root of
religion, profit, and desire. The wife is the root of salvation. They
that have wives can perform religious acts. They that have wives can lead
domestic lives. They that have wives have the means to be cheerful. They
that have wives can achieve good fortune. Sweet-speeched wives are
friends on occasions of joy. They are as fathers on occasions of
religious acts. They are mothers in sickness and woe. Even in the deep
woods to a traveller a wife is his refreshment and solace. He that hath a
wife is trusted by all. A wife, therefore, is one’s most valuable
possession. Even when the husband leaving this world goeth into the
region of Yama, it is the devoted wife that accompanies him thither. A
wife going before waits for the husband. But if the husband goeth before,
the chaste wife followeth close. For these reasons, O king, doth marriage
exist. The husband enjoyth the companionship of the wife both in this and
in the other worlds. It hath been said by learned persons that one is
himself born as one’s son. Therefore, a man whose wife hath borne a son
should look upon her as his mother. Beholding the face of the son one
hath begotten upon his wife, like his own face in a mirror, one feeleth
as happy as a virtuous man, on attaining to heaven. Men scorched by
mental grief, or suffering under bodily pain, feel as much refreshed in
the companionship of their wives as a perspiring person in a cool bath.
No man, even in anger, should ever do anything that is disagreeable to
his wife, seeing that happiness, joy, and virtue,--everything dependeth
on the wife. A wife is the sacred field in which the husband is born
himself. Even Rishis cannot create creatures without women. What
happiness is greater than what the father feeleth when the son running
towards him, even though his body be covered with dust, claspeth his
limbs? Why then dost thou treat with indifference such a son, who hath
approached thee himself and who casteth wistful glances towards thee for
climbing thy knees? Even ants support their own eggs without destroying
them; then why shouldst not thou, a virtuous man that thou art, support
thy own child? The touch of soft sandal paste, of women, of (cool) water
is not so agreeable as the touch of one’s own infant son locked in one’s
embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost
of all quadrupeds, a protector, the foremost of all superiors, so is the
son the foremost of all objects, agreeable to the touch. Let, therefore,
this handsome child touch thee in embrace. There is nothing in the world
more agreeable to the touch than the embrace of one’s son. O chastiser of
foes, I have brought forth this child, O monarch, capable of dispelling
all thy sorrows after bearing him in my womb for full three years. O
monarch of Puru’s race, ‘He shall perform a hundred
horse-sacrifices’--these were the words uttered from the sky when I was
in the lying-in room. Indeed, men going into places remote from their
homes take up there others’ children on their laps and smelling their
heads feel great happiness. Thou knowest that Brahmanas repeat these
Vedic mantras on the occasion of the consecrating rites of infancy.--Thou
art born, O son, of my body! Thou art sprung from my heart. Thou art
myself in the form of a son. Live thou to a hundred years! My life
dependeth on thee, and the continuation of my race also, on thee.
Therefore, O son, live thou in great happiness to a hundred years. He
hath sprung from thy body, this second being from thee! Behold thyself in
thy son, as thou beholdest thy image in the clear lake. As the
sacrificial fire is kindled from the domestic one, so hath this one
sprung from thee. Though one, thou hast divided thyself. In course of
hunting while engaged in pursuit of the deer, I was approached by thee, O
king, I who was then a virgin in the asylum of my father. Urvasi,
Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six
foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the
first. Descending from heaven on Earth, after intercourse with
Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought
me forth in a valley of Himavat. Bereft of all affection, she went away,
cast me there as if I were the child of somebody else. What sinful act
did I do, of old, in some other life that I was in infancy cast away by
my parents and at present am cast away by thee! Put away by thee, I am
ready to return to the refuge of my father. But it behoveth thee not to
cast off this child who is thy own.’

“Hearing all this, Dushmanta said, ‘O Sakuntala, I do not know having
begot upon thee this son. Women generally speak untruths. Who shall
believe in thy words? Destitute of all affection, the lewd Menaka is thy
mother, and she cast thee off on the surface of the Himavat as one throws
away, after the worship is over, the flowery offering made to his gods.
Thy father too of the Kshatriya race, the lustful Viswamitra, who was
tempted to become a Brahmana, is destitute of all affection. However,
Menaka is the first of Apsaras, and thy father also is the first of
Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy
words deserve no credit. Art thou not ashamed to speak them, especially
before me? Go hence, O wicked woman in ascetic guise. Where is that
foremost of great Rishis, where also is that Apsara Menaka? And why art
thou, low as thou art, in the guise of an ascetic? Thy child too is grown
up. Thou sayest he is a boy, but he is very strong. How hath he soon
grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd
woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic
guise, all that thou sayest is quite unknown to me. I don’t know thee. Go
withersoever thou choosest.’

“Sakuntala replied, ‘Thou seest, O king, the fault of others, even though
they be as small as a mustard seed. But seeing, thou noticest not thy own
faults even though they be as large as the Vilwa fruit. Menaka is one of
the celestials. Indeed, Menaka is reckoned as the first of celestials. My
birth, therefore, O Dushmanta, is far higher than thine. Thou walkest
upon the Earth, O king, but I roam in the skies! Behold, the difference
between ourselves is as that between (the mountain) Meru and a mustard
seed! Behold my power, O king! I can repair to the abodes of Indra,
Kuvera, Yama, and Varuna! The saying is true which I shall refer to
before thee, O sinless one! I refer to it for example’s sake and not from
evil motives. Therefore, it behoveth thee to pardon me after thou hast
heard it. An ugly person considereth himself handsomer than others until
he sees his own face in the mirror. But when he sees his own ugly face in
the mirror, it is then that he perceiveth the difference between himself
and others. He that is really handsome never taunts anybody. And he that
always talketh evil becometh a reviler. And as the swine always look for
dirt and filth even when in the midst of a flower-garden, so the wicked
always choose the evil out of both evil and good that others speak.
Those, however, that are wise, on hearing the speeches of others that are
intermixed with both good and evil, accept only what is good, like geese
that always extract the milk only, though it be mixed with water. As the
honest are always pained at speaking ill of others, so do the wicked
always rejoice in doing the same thing. As the honest always feel
pleasure in showing regard for the old, so do the wicked always take
delight in aspersing the good. The honest are happy in not seeking for
faults. The wicked are happy in seeking for them. The wicked ever speak
ill of the honest. But the latter never injure the former, even if
injured by them. What can be more ridiculous in the world than that those
that are themselves wicked should represent the really honest as wicked?
When even atheists are annoyed with those that have fallen off from truth
and virtue and who are really like angry snakes of virulent poison, what
shall I say of myself who am nurtured in faith? He that having begotten a
son who is his own image, regardeth him not, never attaineth to the
worlds he coveteth, and verily the gods destroy his good fortune and
possessions. The Pitris have said that the son continueth the race and
the line and is, therefore, the best of all religious acts. Therefore,
none should abandon a son. Manu hath said that there are five kinds of
sons; those begotten by one’s self upon his own wife, those obtained (as
gift) from others, those purchased for a consideration, those reared with
affection and those begotten upon other women than upon wedded wives.
Sons support the religion and achievements of men, enhance their joys,
and rescue deceased ancestors from hell. It behoveth thee not, therefore,
O tiger among kings, to abandon a son who is such. Therefore, O lord of
Earth, cherish thy own self, truth, and virtue by cherishing thy son. O
lion among monarchs, it behoveth thee not to support this deceitfulness.
The dedication of a tank is more meritorious than that of a hundred
wells. A sacrifice again is more meritorious than the dedication of a
tank. A son is more meritorious than a sacrifice. Truth is more
meritorious than a hundred sons. A hundred horse-sacrifices had once been
weighed against Truth, and Truth was found heavier than a hundred
horse-sacrifices. O king, Truth, I ween, may be equal to the study of,
the entire Vedas and ablutions in all holy places. There is no virtue
equal to Truth: there is nothing superior to Truth. O king, Truth is God
himself; Truth is the highest vow. Therefore, violate not thy pledge, O
monarch! Let Truth and thee be even united. If thou placest no credit in
my words, I shall of my own accord go hence. Indeed, thy companionship
should be avoided. But thou, O Dushmanta, that when thou art gone, this
son of mine shall rule the whole Earth surrounded by the four seas and
adorned with the king of the mountains.”

“Vaisampayana continued, ‘Sakuntala having spoken to the monarch in this
wise, left his presence. But as soon as she had left, a voice from the
skies, emanating from no visible shape, thus spoke unto Dushmanta as he
was sitting surrounded by his occasional and household priests, his
preceptors, and ministers. And the voice said, ‘The mother is but the
sheath of flesh; the son sprung from the father is the father himself.
Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best
of men, the son, who is but a form of one’s own seed, rescueth
(ancestors) from the region of Yama. Thou art the progenitor of this boy.
Sakuntala hath spoken the truth. The husband, dividing his body in twain,
is born of his wife in the form of son. Therefore, O Dushmanta, cherish,
O monarch, thy son born of Sakuntala. To live by forsaking one’s living
son is a great, misfortune. Therefore, O thou of Puru’s race, cherish thy
high-souled son born of Sakuntala--And because this child is to be
cherished by thee even at our word, therefore shall this thy son be known
by the name of Bharata (the cherished).’ Hearing these words uttered by
the dwellers in heaven, the monarch of Puru’s race became overjoyed and
spoke as follows unto his priests and ministers, ‘Hear ye these words
uttered by the celestial messenger? I myself know this one to be my son.
If I had taken him as my son on the strength of Sakuntala’s words alone,
my people would have been suspicious and my son also would not have been
regarded as pure.’

“Vaisampayana continued, ‘The monarch, then, O thou of Bharata’s race,
seeing the purity of his son established by the celestial messenger,
became exceedingly glad. And he took unto him that son with joy. And the
king with a joyous heart then performed all those rites upon his son that
a father should perform. And the king smelt his child’s head and hugged
him with affection. And the Brahmanas began to utter blessings upon him
and the bards began to applaud him. And the monarch then experienced the
great delight that one feeleth at the touch of one’s son. And Dushmanta
also received mat wife of his with affection. And he told her these
words, pacifying her affectionately, ‘O goddess, my union with the? took
place privately Therefore, I was thinking of how best to establish thy
purity. My people might think that we were only lustfully united and not
as husband and wife, and therefore, this son that I would have installed
as my heir apparent would only have been regarded as one of impure birth.
And dearest, every hard word thou hast uttered in thy anger, have I, O
large-eyed one, forgiven thee. Thou art my dearest!’ And the royal sage
Dushmanta, having spoken thus unto his dear wife, O Bharata, received her
with offerings of perfume, food, and drink. And king Dushmanta, then,
bestowed the name of Bharata upon his child, and formally installed him
as the heir apparent. And the famous and bright wheels of Bharata’s car,
invincible and like unto the wheels of the cars owned by the gods,
traversed every region, filling the whole Earth with their rattle. And
the son of Dushmanta reduced to subjection all kings of the Earth. And he
ruled virtuously and earned great fame. And that monarch of great prowess
was known by the titles of Chakravarti and Sarvabhauma. And he performed
many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the
chief priest at those sacrifices, in which the offerings to Brahmanas
were great. And the blessed monarch performed both the cow and the
horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as
the sacerdotal fee. It is that Bharata from whom have emanated so many
mighty achievements. It is from him that the great race called after him
in his race are called after him. And in the Bharata race there have been
born many godlike monarchs gifted with great energy, and like unto
Brahman himself. Their number cannot be counted. But, O thou of Bharata’s
race, I shall name the principal ones that were blessed with great good
fortune, like unto the gods, and devoted to truth and honesty.’”



SECTION LXXV

(Sambhava Parva continued)

“Vaisampayana said, ‘Hear now, as I recite the recorded genealogy, that
is sacred and subservient to religion, profit and pleasure, of these
royal sages--Daksha, the lord of creation, Manu, the son of Surya,
Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless
one, the genealogies of the Yadavas and of the Kurus and of the king of
the Bharata line. These genealogies are sacred and their recitation is a
great act of propitiation. That recitation conferreth wealth, fame and
long life. And, O sinless one, all these I have named shone in their
splendour and were equal unto the great Rishis in energy.

“Prachetas had ten sons who were all devoted to asceticism and possessed
of every virtue. They burnt, of old, by the fire emanating from their
mouths, several plants of poisonous and innumerable large trees that had
covered the Earth and became a source of great discomfort to man. After
these ten, was born another named Daksha. It is from Daksha that all
creatures have sprung. Therefore is he, O tiger among men, called the
Grandfather. Born of Prachetas the Muni Daksha, uniting himself with
Virini, begat a thousand sons of rigid vows, all like himself. And Narada
taught these thousand sons of Daksha the excellent philosophy of Sankhya
as a means of salvation. And, O Janamejaya, the lord of creation, Daksha,
then, from the desire of making creatures, begat fifty daughters. And he
made all of them his appointed daughters (so that their sons might be his
sons also for the performance of all religious acts). And he bestowed ten
of his daughters on Dharma, and thirteen on Kasyapa. And he gave
twenty-seven to Chandra, who are all engaged in indicating time. And
Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives,
the Adityas, the celestials endued with great energy and having Indra as
their head and also Vivaswat (the Sun). And of Vivaswat was born the lord
Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted
with great intelligence and named Manu. And Manu was endued with great
wisdom and devoted to virtue. And he became the progenitor of a line. And
in Manu’s race have been born all human beings, who have, therefore, been
called Manavas. And it is of Manu that all men including Brahmanas,
Kshatriyas, and others have been descended, and are, therefore, all
called Manavas. Subsequently, O monarch, the Brahmanas became united with
the Kshatriyas. And those sons of Manu that were Brahmanas devoted
themselves to the study of the Vedas. And Manu begat ten other children
named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the
eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta,
the tenth. They all betook themselves to the practices of Kshatriyas.
Besides these, Manu had fifty other sons on Earth. But we heard that they
all perished, quarrelling with one another. The learned Pururavas was
born of Ila. It hath been heard by us that Ila was both his mother and
father. And the great Pururavas had sway over thirteen islands of the
sea. And, though a human being, he was always surrounded by companions
that were superhuman. And Pururavas intoxicated with power quarrelled
with the Brahmanas and little caring for their anger robbed them of their
wealth. Beholding all this Sanatkumara came from the region of Brahman
and gave him good counsel, which was, however, rejected by Pururavas.
Then the wrath of the great Rishis was excited, and the avaricious
monarch, who intoxicated with power, had lost his reason, was immediately
destroyed by their curse.

“It was Pururavas who first brought from the region of the Gandharvas the
three kinds of fire (for sacrificial purpose). And he brought thence, the
Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who
were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and
Satayus. And it is said that Ayus begat four sons named Nahusha,
Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And,
O monarch, Nahusha, of all the sons of Ayus, being gifted with great
intelligence and prowess ruled his extensive kingdom virtuously. And king
Nahusha supported evenly the Pitris, the celestials, the Rishis, the
Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and
the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But
he made the Rishis pay tribute and carry him on their backs like bests of
burden. And, conquering the very gods by the beauty of his person, his
asceticism, prowess, and energy, he ruled as if he were Indra himself.
And Nahusha begat six sons, all of sweet speech, named Yati, Yayati,
Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a
Muni like unto Brahman himself. Yayati became a monarch of great prowess
and virtue. He ruled the whole Earth, performed numerous sacrifices,
worshipped the Pitris with great reverence, and always respected the
gods. And he brought the whole world under his sway and was never
vanquished by any foe. And the sons of Yayati were all great bowmen and
resplendent with every virtue. And, O king, they were begotten upon (his
two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and
Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king,
having virtuously ruled his subjects for a long time, Yayati was attacked
with a hideous decrepitude destroying his personal beauty. And attacked
by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and
Puru and Turvasu and Drahyu and Anu these words, ‘Ye dear sons, I wish to
be a young man and to gratify my appetites in the company of young women.
Do you help me therein.’ To him his eldest son born of Devayani then
said, ‘What needest thou, O king? Dost thou want to have your youth?’
Yayati then told him, ‘Accept thou my decrepitude, O son! With thy youth
I would enjoy myself. During the time of a great sacrifice I have been
cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your
youth. Take any of you this my decrepitude and with my body rule ye my
kingdom. I would enjoy myself with a renovated body. Therefore, ye my
sons, take ye my decrepitude.’ But none of his sons accepted his
decrepitude. Then his youngest son Puru said unto him, ‘O king, enjoy
thyself thou once again with a renovated body and returned youth! I shall
take thy decrepitude and at thy command rule thy kingdom.’ Thus
addressed, the royal sage, by virtue of his ascetic power then
transferred his own decrepitude unto that high-souled son of his and with
the youth of Puru became a youth; while with the monarch’s age Puru ruled
his kingdom.

“Then, after a thousand years had passed away, Yayati, that tiger among
kings, remained as strong and powerful as a tiger. And he enjoyed for a
long time the companionship of his two wives. And in the gardens of
Chitraratha (the king of Gandharvas), the king also enjoyed the company
of the Apsara Viswachi. But even after all this, the great king found his
appetites unsatiated. The king, then recollected the following truths
contained in the Puranas, ‘Truly, one’s appetites are never satiated by
enjoyment. On the other hand, like sacrificial butter poured into the
fire, they flame up with indulgence. Even if one enjoyed the whole Earth
with its wealth, diamonds and gold, animals and women, one may not yet be
satiated. It is only when man doth not commit any sin in respect of any
living thing, in thought, deed, or speech, it is then that he attaineth
to purity as that of Brahman. When one feareth nothing, when one is not
feared by anything, when one wisheth for nothing, when one injureth
nothing, it is then that one attaineth to the purity of Brahman.’ The
wise monarch seeing this and satisfied that one’s appetites are never
satiated, set his mind at rest by meditation, and took back from his son
his own decrepitude. And giving him back his youth, though his own
appetites were unsatiated, and installing him on the throne, he spoke
unto Puru thus, ‘Thou art my true heir, thou art my true son by whom my
race is to be continued. In the world shall my race be known by thy name.’

“Vaisampayana continued, ‘Then that tiger among kings, having installed
his son Puru on the throne, went away to the mount of Bhrigu for devoting
himself to asceticism. And, having acquired great ascetic merit, after
long years, he succumbed to the inevitable influence of Time. He left his
human body by observing the vow of fasting, and ascended to heaven with
his wives.’”



SECTION LXXVI

(Sambhava Parva continued)

“Janamejaya said, ‘O thou of the wealth of asceticism, tell me how our
ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the
unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me
also, one after another, of those monarchs separately who were the
founders of dynasties.’

“Vaisampayana said, ‘The monarch Yayati was in splendour like unto Indra
himself. I will tell thee, in reply to thy question, O Janamejaya, how
both Sukra and Vrishaparvan bestowed upon him, with due rites, their
daughters, and how his union took place with Devayani in special.

“Between the celestials and the Asuras, there happened, of yore, frequent
encounters for the sovereignty of the three worlds with everything in
them. The gods, then, from desire of victory, installed the son of
Angiras (Vrihaspati) as their priest to conduct their sacrifices; while
their opponents installed the learned Usanas as their priest for the same
purpose. And between those two Brahmanas there are always much boastful
rivalry. Those Danavas assembled for encounter that were slain by the
gods were all revived by the seer Sukra by the power of his knowledge.
And then starting again, into life,--these fought with the gods. The
Asuras also slew on the field of battle many of the celestials. But the
open-minded Vrihaspati could not revive them, because he knew not the
science called Sanjivani (re-vivification) which Kavya endued with great
energy knew so well. And the gods were, therefore, in great sorrow. And
the gods, in great anxiety of heart and entertaining a fear of the
learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and
spoke unto him, saying, ‘We pay court to thee, be kind to us and do us a
service that we regard as very great. That knowledge which resides in
Sukra, that Brahmana of immeasurable prowess, make thy own as soon as
thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He
always protects the Danavas but never us, their opponents. Thou art his
junior in age, and, therefore, capable of adoring him with reverence.
Thou canst also adore Devayani, the favourite daughter of that
high-souled Brahmana. Indeed, thou alone art capable of propitiating them
both by worship. There is none else that can do so. By gratifying
Devayani with thy conduct, liberality, sweetness, and general behaviour,
thou canst certainly obtain that knowledge.’ The son of Vrihaspati, thus
solicited by the gods, said ‘So be it, and went to where Vrishaparvan
was. Kacha, thus sent by the gods, soon went to the capital of the chief
of the Asuras, and beheld Sukra there. And beholding him, he thus spoke
unto him, ‘Accept me as thy disciple. I am the grandson of the Rishi
Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself
becoming my preceptor, I shall practise the Brahmacharya mode of life for
a thousand years. Command me, then, O Brahmana!’

“Sukra (hearing this) said, ‘Welcome art thou, O Kacha! I accept thy
speech. I will treat thee with regard; for by so doing, it is Vrihaspati
who will be regarded.’

“Vaisampayana continued, ‘Kacha commanded by Kavya or Usanas himself,
called also Sukra, then said, ‘So be it,’ and took the vow he had spoken
of. And, O Bharata, accepting the vow of which he had spoken, at the
proper time, Kacha began to conciliate regardfully both his preceptor and
(his daughter) Devayani. Indeed, he began to conciliate both. And as he
was young, by singing and dancing and playing on different kinds of
instruments, he soon gratified Devayani who was herself in her youth.
And, O Bharata, with his whole heart set upon it, he soon gratified the
maiden Devayani who was then a young lady, by presents of flowers and
fruits and services rendered with alacrity. And Devayani also with her
songs and sweetness of manners used, while they were alone, to attend
upon that youth carrying out his vow. And when five hundred years had
thus passed of Kacha’s vow, the Danavas came to learn his intention. And
having no compunctions about slaying a Brahmana, they became very angry
with him. And one day they saw Kacha in a solitary part of the woods
engaged in tending (his preceptor’s) kine. They then slew Kacha from
their hatred of Vrihaspati and also from their desire of protecting the
knowledge of reviving the dead from being conveyed by him. And having
slain him, they hacked his body into pieces and gave them to be devoured
by jackals and wolves. And (when twilight came) the kine returned to the
fold without him who tended them. And Devayani, seeing the kine returned
from the woods without Kacha, spoke, O Bharata, unto her father thus:

‘Thy evening-fire hath been kindled. The Sun also hath set, O father! The
kine have returned without him who tendeth them. Kacha is, indeed, not to
be seen. It is plain that Kacha hath been lost, or is dead. Truly do I
say, O father, that without him I will not live.’

“Sukra hearing this said, I will revive him by saying, ‘Let this one
come.’ Then having recourse to the science of reviving the dead, Sukra
summoned Kacha. And summoned by his preceptor, Kacha appeared before him
in the gladness of heart tearing by virtue of his preceptor’s science the
bodies of the wolves (that had devoured him). And asked about the cause
of his delay, he thus spoke unto Bhargava’s daughter. Indeed, asked by
that Brahman’s daughter, he told her, ‘I was dead. O thou of pure
manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I
was coming towards our abode. I sat under a banian tree. The kine also,
having been brought together, were staying under the shade of that same
banian tree. The Asuras, beholding me, asked ‘Who art thou?’ They heard
me answer, ‘I am the son of Vrihaspati.’ As soon as I said this, the
Danavas slew me, and hacking my body into pieces gave my remains to
jackals and wolves. And they then went home in the gladness of heart. O
amiable one, summoned by the high-souled Bhargava, I after all come
before thee fully revived.’

“On another occasion, asked by Devayani, the Brahmana Kacha went into the
woods. And as he was roving about for gathering flowers, the Danavas
beheld him. They again slew him, and pounding him into a paste they mixed
it with the water of the ocean. Finding him long still (in coming), the
maiden again represented the matter unto her father. And summoned again
by the Brahmana with the aid of his science, Kacha appearing before his
preceptor and his daughter told everything as it had happened. Then
slaying him for the third time and burning him and reducing him to ashes,
the Asuras gave those ashes to the preceptor himself, mixing them with
his wine. And Devayani again spoke unto her father, saying, ‘O father,
Kacha was sent to gather flowers. But he is not to be seen. It is plain
he hath been lost, or has died. I tell thee truly, I would not live
without him.’

“Sukra hearing this said, ‘O daughter, the son of Vrihaspati hath gone to
the region of the dead. Though revived by my science, he is thus slain
frequently. What, indeed, am I to do? O Devayani, do not grieve, do not
cry. One like thee should not grieve for one that is mortal. Thou art
indeed, O daughter, in consequence of my prowess, worshipped thrice a day
during the ordained hours of prayer, by Brahmanas, the gods with Indra,
the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is
impossible to keep him alive, for revived by me he is often killed.’ To
all this Devayani replied, ‘Why shall I, O father, not grieve for him
whose grandfather is old Angiras himself, whose father is Vrihaspati who
is an ocean of ascetic merit, who is the grandson of a Rishi and the son
also of a Rishi? He himself too was a Brahmacharin and an ascetic; always
wakeful and skilled in everything. I will starve and follow the way Kacha
has gone. The handsome Kacha is, O father, dear unto me.’

“Vaisampayana continued, ‘The great Rishi Kavya, then, afflicted by what
Devayani said, cried in anger, ‘Certainly, the Asuras seek to injure me,
for they slay my disciple that stayeth with me. These followers of Rudra
desire to divest me of my character as a Brahmana by making me
participate in their crime. Truly, this crime hath a terrible end. The
crime of slaying a Brahmana would even burn Indra himself.’ Having said
this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who
had entered the jaws of Death. But Kacha, summoned with the aid of
science, and afraid of the consequence to his preceptor, feebly replied
from within the stomach of his preceptor, saying, ‘Be graceful unto me, O
lord! I am Kacha that worshippeth thee. Behave unto me as to thy own
dearly-loved son.’

“Vaisampayana continued, ‘Sukra then said, ‘By what path, O Brahmana,
hast thou entered my stomach, where thou stayest now? Leaving the Asuras
this very moment, I shall go over to the gods.” Kacha replied, ‘By thy
grace, memory hath not failed me. Indeed, I do recollect everything as it
hath happened. My ascetic virtues have not been destroyed. It is,
therefore, that I am able to bear this almost insufferable pain. O Kavya,
slain by the Asuras and burnt and reduced to powder, I have been given to
thee with thy wine. When thou art present, O Brahmana, the art of the
Asuras will never be able to vanquish, the science of the Brahmana.’

“Hearing this, Sukra said, ‘O daughter, what good can I do to thee? It is
with my death that Kacha can get his life back. O Devayani, Kacha is even
within me. There is no other way of his coming out except by ripping open
my stomach.’ Devayani replied, ‘Both evils shall, like fire, burn me! The
death of Kacha and thy own death are to me the same! The death of Kacha
would deprive me of life. If thou also diest, I shall not be able to bear
my life.’ Then Sukra said, ‘O son of Vrihaspati, thou art, indeed, one
already crowned with success, because Devayani regards thee so well.
Accept the science that I will today impart to thee, if, indeed, thou be
not Indra in the form of Kacha. None can come out of my stomach with
life. A Brahmana, however, must not be slain, therefore, accept thou the
science I impart to thee. Start thou into life as my son. And possessed
of the knowledge received from me, and revived by me, take care that, on
coming out of my body, thou dost act gracefully.’

“Vaisampayana continued, ‘Receiving the science imparted to him by his
preceptor the handsome Kacha, ripped open his stomach, came out like the
moon at evening on the fifteenth day of the bright fort-night. And
beholding the remains of his preceptor lying like a heap of penances,
Kacha revived him, aided by the science he had learned. Worshipping him
with regard, Kacha said unto his preceptor, ‘Him who poureth the nectar
of knowledge into one’s ears, even as thou hast done into those of myself
who was void of knowledge, him do I regard both as my father and mother.
And remembering the immense service done by him, who is there so
ungrateful as to injure him? They that, having acquired knowledge, injure
their preceptor who is always an object of worship, who is the giver of
knowledge, who is the most precious of all precious objects on Earth,
come to be hated on Earth and finally go to the regions of the sinful.’

“Vaisampayana continued, ‘The learned Sukra, having been deceived while
under the influence of wine, and remembering the total loss of
consciousness that is one of the terrible consequences of drink, and
beholding too before him the handsome Kacha whom he had, in a state of
unconsciousness, drunk with his wine, then thought of effecting a reform
in the manners of Brahmanas. The high-souled Usanas rising up from the
ground in anger, then spoke as follows: “The wretched Brahmana who from
this day, unable to resist the temptation, will drink wine shall be
regarded as having lost his virtue, shall be reckoned to have committed
the sin of slaying a Brahmana, shall be hated both in this and the other
worlds. I set this limit to the conduct and dignity of Brahmanas
everywhere. Let the honest, let Brahmanas, let those with regard for
their superiors, let the gods, let the three worlds, listen!’ Having said
these words that high-souled one, that ascetic of ascetics, then
summoning the Danavas who had been deprived by fate of the good sense,
told them these words, Ye foolish Danavas, know ye that Kacha hath
obtained his wishes. He will henceforth dwell with me. Having obtained
the valuable knowledge of reviving the dead, that Brahmana hath, indeed,
become in prowess even as Brahman himself!’

“Vaisampayana continued, ‘Bhargava having said so much cut short his
speech. The Danavas were surprised and went away to their homes. Kacha,
too, having stayed with his preceptor for a full thousand years, then
prepared to return to the abode of the celestials, after having obtained
his preceptor’s permission.’”



SECTION LXXVII

(Sambhava Parva continued)

“Vaisampayana said, ‘After the expiry of the period of his vow, Kacha,
having obtained his preceptor’s leave, was about to return to the abode
of the celestials, when Devayani, addressing him, said, ‘O grandson of
the Rishi Angiras, in conduct and birth, in learning, asceticism and
humility, thou shinest most brightly. As the celebrated Rishi Angiras is
honoured and regarded by my father, so is thy father regarded and
worshipped by me. O thou of ascetic wealth, knowing this, listen to what
I say. Recollect my conduct towards thee during the period of thy vow
(Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy
affections on me. O accept my hand duly with ordained mantras.’

“Kacha replied, ‘Thou art to me an object of regard and worship even as
thy father! O thou of faultless features, thou art, indeed, even an
object of greater reverence! Thou art dearer than life to the high-souled
Bhargava, O amiable one! As the daughter of my preceptor, thou art ever
worthy of my worship! As my preceptor Sukra, thy father, is ever
deserving of my regards, so art thou, O Devayani! Therefore, it behoveth
thee not to say so.’ Hearing this, Devayani replied, ‘Thou, too, art the
son of my father’s preceptor’s son. Therefore, O best of Brahmanas, thou
art deserving of my regards and worship. O Kacha, when thou wert slain so
many times by the Asuras, recollect today the affection I showed for
thee. Remembering my friendship and affection for thee, and, indeed, my
devoted regard also, O virtuous one, it behoveth thee not to abandon me
without any fault. I am truly devoted to thee.’

“Hearing all this, Kacha said, ‘O thou of virtuous vows, do not urge me
into such a sinful course. O thou of fair eye-brows, be gracious unto me.
Beautiful one, thou art to me an object of greater regard than my
preceptor. Full of virtuous resolves, O large-eyed one, of face as
handsome, as moon, the place where thou hadst resided, viz., the body of
Kavya, hath also been my abode. Thou art truly my sister. Amiable one,
happily have we passed the days that we have been together. There is
perfect good understanding between us. I ask thy leave to return to my
abode. Therefore, bless me so that my journey may be safe. I must be
remembered by thee, when thou recallest me in connection with topics of
conversation, as one that hath not transgressed virtue. Always attend
upon my preceptor with readiness and singleness of heart.’ To all this,
Devaniya answered, ‘Solicited, by me, if, indeed, thou truly refusest to
make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.’

“Hearing this, Kacha said, ‘I have refused thy request only because thou
art the daughter of my preceptor, and not because thou hast any fault.
Nor hath my preceptor in this respect issued any command. Curse me if it
please thee. I have told thee what the behaviour should be of a Rishi. I
do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou
hast acted under the influence of passion and not from a sense of duty.
Therefore, thy desire will not be fulfilled. No Rishi’s son shall ever
accept thy hand in marriage. Thou hast said that my knowledge shall not
bear fruit. Let it be so. But in respect of him it shall bear fruit to
whom I may impart it.’

“Vaisampayana continued, ‘That first of Brahmanas, Kacha, having said so
unto Devayani speedily wended his way unto the abode of the chief of the
celestials. Beholding him arrived, the celestials with Indra ahead,
having first worshipped him, spoke unto him as follows, ‘Thou hast
indeed, performed an act of great benefit for us. Wonderful hath been thy
achievement! Thy fame shall never die! Thou shall be a sharer with us in
sacrificial offerings.’”



SECTION LXXVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘The dwellers in heaven became exceedingly glad in
welcoming Kacha who had mastered the wonderful science. And, O bull of
Bharata’s race, the celestials then learnt that science from Kacha and
considered their object already achieved. And assembling together, they
spoke unto him of a hundred sacrifices, saying, ‘The time hath come for
showing prowess. Slay thy foes, O Purandara!’ And thus addressed,
Maghavat, then accompanied by the celestials, set out, saying, ‘So be
it.’ But on his way he saw a number of damsels. These maidens were
sporting in a lake in the gardens of the Gandharva Chitraratha. Changing
himself into wind, he soon mixed up the garments of those maidens which
they had laid on the bank. A little while after, the maidens, getting up
from the water, approached their garments that had, indeed, got mixed up
with one another. And it so happened that from the intermingled heap, the
garments of Devayani were appropriated by Sarmishtha, the daughter of
Vrishaparvan, from ignorance that it was not hers. And, O king,
thereupon, between them, Devayani and Sarmishtha, then ensued a dispute.
And Devayani said, ‘O daughter of the Asura (chief), why dost thou take
my attire, being, as thou art, my disciple? As thou art destitute of good
behaviour, nothing good can happen to thee!’ Sarmishtha, however, quickly
replied, ‘Thy father occupying a lower seat, always adoreth with downcast
looks, like a hired chanter of praises, my father, whether he sitteth at
his ease or reclineth at full length! Thou art the daughter of one that
chanteth the praises of others, of one that accepteth alms. I am the
daughter of one who is adored, of one who bestoweth alms instead of ever
accepting them! Beggar-woman as thou art, thou art free to strike thy
breast, to use ill words, to vow enmity to me, to give way to thy wrath.
Acceptress of alms, thou weepest tears of anger in vain! If so minded, I
can harm thee, but thou canst not. Thou desirest to quarrel. But know
thou that I do not reckon thee as my equal!’

“Vaisampayana continued, ‘Hearing these words, Devayani became
exceedingly angry and began to pull at her clothes. Sarmishtha thereupon
threw her into a well and went home. Indeed, the wicked Sarmishtha
believing that Devayani was dead, bent her steps home-wards in a wrathful
mood.

“After Sarmishtha had left, Yayati the son of Nahusha soon came to that
spot. The king had been out a-hunting. The couple of horses harnessed to
his car and the other single horse with him were all fatigued. And the
king himself was thirsty. And the son of Nahusha saw a well that was by.
And he saw that it was dry. But in looking down into it, he saw a maiden
who in splendour was like a blazing fire. And beholding her within it,
the blessed king addressed that girl of the complexion of the celestials,
soothing her with sweet words. And he said, ‘Who art thou, O fair one, of
nails bright as burnished copper, and with ear-rings decked with
celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep
in affliction? How, indeed, hast thou fallen into this well covered with
creepers and long grass? And, O slender-waisted girl, answer me truly
whose daughter thou art.

“Devayani then replied, ‘I am the daughter of Sukra who brings back into
life the Asuras slain by the gods. He doth not know what hath befallen
me. This is my right hand, O king, with nails bright as burnished copper.
Thou art well-born; I ask thee, to take and raise me up! I know thou art
of good behaviour, of great prowess, and of wide fame! It behoveth thee,
therefore, to raise me from this well.’

“Vaisampayana continued, ‘King Yayati, learning that she was a Brahmana’s
daughter, raised her from that well by catching hold of her right hand.
And the monarch promptly raising her from the pit and squinting to her
tapering thighs, sweetly and courteously returned to his capital.

“When the son of Nahusha had gone away, Devayani of faultless features,
afflicted with grief, then spoke unto her maid, Ghurnika by name, who met
her then. And she said, ‘O Ghurnika, go thou quickly and speak to my
father without loss of time of everything as it hath happened. I shall
not now enter the city of Vrishaparvan.’

“Vaisampayana continued, ‘Ghurnika, thus commanded, repaired quickly to
the mansion, of the Asura chief, where she saw Kavya and spoke unto him
with her perception dimmed by anger. And she said, ‘I tell thee, O great
Brahmana, that Devayani hath been ill-used, O fortunate one, in the
forest by Sarmishtha, the daughter of Vrishaparvan.’ And Kavya, hearing
that his daughter had been ill-used by Sarmishtha speedily went out with
a heavy heart, seeking her in the woods. And when he found her in the
woods, he clasped her with affection and spoke unto her with voice choked
with grief, ‘O daughter, the weal or woe that befalleth people is always
due to their own faults. Thou hast therefore some fault, I ween, which
hath been expiated thus.’ Hearing this Devayani replied, ‘Be it a penalty
or not, listen to me with attention. O, hear that all Sarmishtha, the
daughter of Vrishaparvan, hath said unto me. Really hath she said that
thou art only the hired chanter of the praises of the Asura king! Even
thus hath she--that Sarmishtha, Vrishaparvan’s daughter,--spoken to me,
with reddened eyes, these piercing and cruel words, ‘Thou art the
daughter of one that ever chanteth for hire the praises of others, of one
that asketh for charities, of one that accepteth alms; whereas I am the
daughter of one that receiveth adorations, of one that giveth, of one
that never accepteth anything as gift!’ These have been the words
repeatedly spoken unto me by the proud Sarmishtha, the daughter of
Vrishaparvan, with eyes red with anger. If, O father, I am really the
daughter of a hired chanter of praises, of one that accepteth gifts, I
must offer my adorations in the hope of obtaining her grace! Oh, of this
I have already told her!’

“Sukra replied, ‘Thou art, O Devayani, no daughter of a hired adorer, of
one that asketh for alms and accepteth gifts. Thou art the daughter of
one that adores none, but of one that is adored by all! Vrishaparvan
himself knoweth it, and Indra, and king Yayati too. That inconceivable
Brahma, that unopposable Godhead, is my strength! The self-create,
himself, gratified by me, hath said that I am for aye the lord of that
which is in all things on Earth or in Heaven! I tell thee truly that it
is I who pour rain for the good of creatures and who nourish the annual
plants that sustain all living things!’

“Vaisampayana continued, ‘It was by such sweet words of excellent import
that the father endeavoured to pacify his daughter afflicted with woe and
oppressed by anger.’”



SECTION LXXIX

(Sambhava Parva continued)

“Sukra continued, ‘Know, then, O Devayani, that he that mindeth not the
evil speeches of others, conquereth everything! The wise say that he is a
true charioteer who without slackening holdeth tightly the reins of his
horses. He, therefore, is the true man that subdueth, without indulging
in his rising wrath. Know thou, O Devayani, that by him is everything
conquered, who calmly subdueth his rising anger. He is regarded as a man
who by having recourse to forgiveness, shaketh off his rising anger like
a snake casting off its slough He that suppresseth his anger, he that
regardeth not the evil speeches of others, he that becometh not angry,
though there be cause, certainly acquireth the four objects for which we
live (viz., virtue, profit, desire, and salvation) Between him that
performeth without fatigue sacrifices every month for a hundred years,
and him that never feeleth angry at anything, he that feeleth not wrath
is certainly the higher. Boys and girls, unable to distinguish between
right and wrong, quarrel with each other. The wise never imitate them.’
Devayani, on hearing this speech of her father, said, ‘O father, I know,
also what the difference is between anger and forgiveness as regards the
power of each. But when a disciple behaveth disrespectfully, he should
never be forgiven by the preceptor if the latter is really desirous of
benefiting the former. Therefore, I do not desire to live any longer in a
country where evil behaviour is at a premium. The wise man desirous of
good, should not dwell among those sinfully inclined men who always speak
ill of good behaviour and high birth. But there should one live,--indeed,
that hath been said to be the best of dwelling places,--where good
behaviour and purity of birth are known and respected. The cruel words
uttered by Vrishaparvan’s daughter burn my heart even as men, desirous of
kindling a fire, burn the dry fuel. I do not think anything more
miserable for a man in the three worlds than to adore one’s enemies
blessed with good fortune, himself possessing none. It hath been indeed
said by the learned that for such a man even death would be better.’”



SECTION LXXX

(Sambhava Parva continued)

“Vaisampayana said, ‘Then Kavya, the foremost of Bhrigu’s line, became
angry himself. And approaching Vrishaparvan where the latter was seated,
began to address him without weighing his words, ‘O king,’ he said,
‘sinful acts do not, like the Earth, bear fruit immediately! But
gradually and secretly do they extirpate their doers. Such fruit visiteth
either in one’s own self, one’s son, or one’s grandson. Sins must bear
their fruit. Like rich food they can never be digested. And because ye
slew the Brahmana Kacha, the grandson of Angiras, who was virtuous,
acquainted with the precepts of religion, and attentive to his duties,
while residing in my abode, even for this act of slaughter--and for the
mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave
thee and thy relatives! Indeed, O king, for this, I can no longer stay
with thee! Dost thou, O Asura chief, think that I am a raving liar? Thou
makest light of thy offence without seeking to correct it!’.

“Vrishaparvan then said, ‘O son of Bhrigu, never have I attributed want
of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in
thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence,
we shall then go into the depths of the ocean. Indeed, there is nothing
else for us to do.’

“Sukra then replied, ‘Ye Asuras, whether ye go into the depths of the
ocean or fly away to all directions. I care little. I am unable to bear
my daughter’s grief. My daughter is ever dear to me. My life dependeth on
her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra,
so do I always seek thine by my ascetic merits.’

“Vrishaparvan then said, ‘O Bhargava, thou art the absolute master of
whatever is possessed by the Asura chiefs in this world-their elephants,
kine and horses, and even my humble self!’

“Sukra then answered, ‘If it is true, O great Asura, that I am the lord
of all the wealth of the Asuras, then go and gratify Devayani.’

“Vaisampayana continued, ‘when the great Kavya was so addressed by
Vrishaparvan, he then went to Devayani and told her all. Devayani,
however, quickly replied, ‘O Bhargava, if thou art truly the lord of the
Asura king himself and of all his wealth, then let the king himself come
to me and say so in my presence.’ Vrishaparvan then approached Devayani
and told her, ‘O Devayani of sweet smiles, whatever thou desirest I am
willing to give thee, however difficult it may be to grant the same.’
Devayani answered, ‘I desire Sarmishtha with a thousand maids to wait on
me! She must also follow me to where my father may give me away.’

“Vrishaparvan then commanded a maid-servant in attendance on him, saying,
‘Go and quickly bring Sarmishtha hither. Let her also accomplish what
Devayani wisheth.’

“Vaisampayana continued, ‘The maid-servant then repaired to Sarmishtha
and told her, ‘O amiable Sarmishtha, rise and follow me. Accomplish the
good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the
point of leaving his disciples (the Asuras). O sinless one, thou must do
what Devayani wisheth.’ Sarmishtha replied, ‘I shall cheerfully do what
Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and
Devayani must not leave the Asuras through my fault.’

“Vaisampayana continued, ‘Commanded by her father, then, Sarmishtha,
accompanied by a thousand maidens, soon came, in a palanquin, out of her
father’s excellent mansion. And approaching Devayani she said, ‘With my
thousand maids, I am thy waiting-maid! And I shall follow thee where thy
father may give thee away.’ Devayani replied, ‘I am the daughter of one
who chanteth the praises of thy father, and who beggeth and accepteth
alms; thou, on the other hand, art the daughter of one who is adored. How
canst thou be my waiting-maid?’

“Sarmishtha answered, ‘One must by all means contribute to the happiness
of one’s afflicted relatives. Therefore shall I follow thee wherever thy
father may give thee away.’

“Vaisampayana continued, ‘When Sarmishtha thus promised to be Devayani’s
waiting-maid the latter, O king, then spoke unto her father thus, ‘O best
of all excellent Brahmanas, I am gratified. I shall now enter the Asura
capital! I now know that thy science and power of knowledge are not
futile!’

“Vaisampayana continued, ‘That best of Brahmanas, of great reputation,
thus addressed by his daughter, then, entered the Asura capital in the
gladness of his heart. And the Danavas worshipped him with great
reverence.’”



SECTION LXXXI

(Sambhava Parva continued)

Vaisampayana said, ‘After some length of time, O best of monarchs,
Devayani of the fairest complexion went into the same woods for purposes
of pleasure. And accompanied by Sarmishtha with her thousand maids she
reached the same spot and began to wander freely. And waited upon by all
those companions she felt supremely happy. And sporting with light
hearts, they began drinking the honey in flowers, eating various kinds of
fruit and biting some. And just at that time, king Yayati, the son of
Nahusha, again came there tired and thirsty, in course of his wanderings,
in search of deer. And the king saw Devayani and Sarmishtha, and those
other maidens also, all decked with celestial ornaments and full of
voluptuous languor in consequence of the flower-honey they drank. And
Devayani of sweet smiles, unrivalled for beauty and possessed of the
fairest complexion amongst them all, was reclining at her ease. And she
was waited upon by Sarmishtha who was gently kneading her feet.

“And Yayati seeing all this, said, ‘O amiable ones, I would ask you both
your names and parentage. It seems that these two thousand maids wait on
you two.’ ‘Hearing the monarch, Devayani then answered, ‘Listen to me, O
best of men. Know that I am the daughter of Sukra, the spiritual guide of
the Asuras. This my companion is my waiting-maid. She attendeth on me
wherever I go. She is Sarmishtha, the daughter of the Asura king
Vrishaparvan.’

“Yayati then asked, ‘I am curious to know why is this thy companion of
fair eye-brows, this maiden of the fairest complexion, the daughter of
the Asura chief thy waiting-maid!’ Devayani replied, ‘O best of king,
everything resulteth from Fate. Knowing this also to be the result of
Fate, wonder not at it. Thy feature and attire are both like a king’s.
Thy speech also is fair and correct as that of the Vedas. Tell me thy
name, whence thou art and whose son also.’

“The monarch replied, ‘During my vow of Brahmacharya, the whole Vedas
entered my ears. I am known as Yayati, a king’s son and myself a king.’
Devayani then enquired, ‘O king, what hast thou come here for? Is it to
gather lotuses or to angle or to hunt?’ Yayati said, ‘O amiable one,
thirsty from the pursuit of deer, I have come hither in search of water.
I am very much fatigued. I await but your commands to leave this spot.’

“Devayani answered, ‘With my two thousand damsels and my waiting-maid
Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my
friend and lord.’

“Yayati, thereupon, replied, ‘Beautiful one, I do not deserve thee. Thou
art the daughter of Sukra far superior to me. Thy father cannot bestow
thee even on a great king.’ To this Devayani replied, ‘Brahmanas had
before this been united with the Kshatriyas, and Kshatriyas with
Brahmanas. Thou art the son of a Rishi and thyself a Rishi. Therefore, O
son of Nahusha, marry me.’ Yayati, however, replied, ‘O thou of the
handsomest features, the four orders have, indeed, sprung from one body.
But their duties and purity are not the same, the Brahmana being truly
superior to all.’ Devayani answered, ‘This hand of mine hath never been
touched before by any man save thee. Therefore, do I accept thee for my
lord. How, indeed, shall any other man touch my hand which had before
been touched by thyself who art a Rishi? Yayati then said, ‘The wise know
that a Brahmana is more to be avoided than an angry snake of virulent
poison, or a blazing fire of spreading flames.’ Devayani then told the
monarch, ‘O bull amongst men, why dost thou, indeed, say that Brahmana
should be more avoided than an angry snake of virulent poison or a
blazing fire of spreading flames?’ The monarch answered, ‘The snake
killeth only one. The sharpest weapon slayeth but a single person. The
Brahmana, when angry destroyeth whole cities and kingdoms! Therefore, O
timid one, do I deem a Brahmana as more to be avoided than either. I
cannot hence wed thee, O amiable one, unless thy father bestoweth thee on
me. Devayani then said, ‘Thou art, indeed, chosen by me. And, O king, it
is understood that thou wilt accept me if my father bestoweth me on thee.
Thou needst not fear to accept my poor self bestowed on thee. Thou dost
not, indeed, ask for me.’

“Vaisampayana continued, ‘After this, Devayani quickly sent a maidservant
to her father. The maid represented to Sukra everything as it had
happened. And as soon as he had heard all, Bhargava came and saw Yayati.
And beholding Bhargava come, Yayati worshipped and adored that Brahmana,
and stood with joined palms in expectation of his commands.’

“And Devayani then said, ‘This O father, is the son of Nahusha. He took
hold of my hand, when I was in distress. I bow to thee. Bestow me upon
him. I shall not wed any other person in the world.’ Sukra exclaimed, ‘O
thou of splendid courage, thou hast, indeed, been accepted as her lord by
this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha,
accept her as thy wife.’

“Yayati then said, ‘I solicit the boon, O Brahmana, that by so doing, the
sin of begetting a half-breed might not touch me.’ Sukra, however,
assured him by saying, ‘I shall absolve thee from the sin. Ask thou the
boon that thou desirest. Fear not to wed her. I grant thee absolution.
Maintain virtuously thy wife--the slender-waisted Devayani. Transports of
happiness be thine in her company. This other maiden, Vrishaparvan’s
daughter, Sarmishtha should ever be regarded by thee. But thou shall not
summon her to thy bed.’

“Vaisampayana continued, ‘Thus addressed by Sukra, Yayati then walked
round the Brahmana. And the king then went through the auspicious
ceremony of marriage according to the rites of the scriptures. And having
received from Sukra this rich treasure of the excellent Devayani with
Sarmishtha and those two thousand maidens, and duly honoured also by
Sukra himself and the Asuras, the best of monarchs, then, commanded by
the high-souled Bhargava, returned to his capital with a joyous heart.’”



SECTION LXXXII

(Sambhava Parva continued)

“Vaisampayana said, ‘Yayati then, on returning to his capital which was
like unto the city of Indra, entered his inner apartments and established
there his bride Devayani. And the monarch, directed by Devayani,
established Vrishaparvan’s daughter Sarmishtha in a mansion especially
erected near the artificial woods of Asokas in his gardens. And the king
surrounded Vrishaparvan’s daughter Sarmishtha with a thousand maids and
honoured her by making every arrangement for her food and garments. But
it was with Devayani that the royal son of Nahusha sported like a
celestial for many years in joy and bliss. And when her season came, the
fair Devayani conceived. And she brought forth as her first child a fine
boy. And when a thousand years had passed away, Vrishaparvan’s daughter
Sarmishtha having attained to puberty saw that her season had come. She
became anxious and said to herself, ‘My season hath arrived. But I have
not yet chosen a husband. O, what hath happened, what should I do? How am
I to obtain the fruition of my wishes? Devayani hath become mother. My
youth is doomed to pass away in vain. Shall I choose him also for my
husband whom Devayani hath chosen? This is, indeed, my resolve: that
monarch should give me a son. Will not the virtuous one grant me a
private interview?’

“Vaisampayana continued, ‘While Sarmishtha was thus busy with her
thoughts, the king wandering listlessly came to that very wood of Asokas,
and beholding Sarmishtha before him, stood there in silence. Then
Sarmishtha of sweet smiles seeing the monarch before her with nobody to
witness what might pass, approached him and said with joined palms, ‘O
son of Nahusha, no one can behold the ladies that dwell in the inner
apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of thee!
Thou knowest, O king, that I am both handsome and well-born. I solicit
thee, O king! My season hath arrived. See that it goeth not in vain.’

“Yayati answered, ‘Well do I know that honour of birth is thine, born as
thou art in the proud race of the Danavas. Thou art also gifted with
beauty. I do not, indeed, see even the speck of a fault in thy feature.
But Usanas commanded me, while I was united with Devayani, that never
should Vrishaparvan’s daughter he summoned to my bed.’

“Sarmishtha then said, ‘It hath been said, O king, that it is not sinful
to lie on the occasion of a joke, in respect of women sought to be
enjoyed, on occasions of marriage, in peril of immediate death and of the
loss of one’s whole fortune. Lying is excusable on these five occasions.
O king, it is not true that he is fallen who speaks not the truth when
asked. Both Devayani and myself have been called hither as companions to
serve the same purpose. When, therefore, thou hadst said that you wouldst
confine thyself to one only amongst as, that was a lie thou hadst
spoken.’ Yayati replied, ‘A king should ever be a model in the eyes of
his people. That monarch certainly meets with destruction who speaks an
untruth. As for myself, I dare not speak an untruth even if the greatest
loss threatens me!’ Sarmishtha answered, ‘O monarch, one may look upon
her friend’s husband as her own. One’s friend’s marriage is the same as
one’s own. Thou hast been chosen by my friend as her husband. Thou art as
much my husband, therefore.’ Yayati then said, ‘It is, indeed my vow
always to grant what one asketh. As thou askest me, tell me then what I
am to do.’ Sarmishtha then said, ‘Absolve me, O king, from sin. Protect
my virtue. Becoming a mother by thee, let me practise the highest virtue
in this world. It is said, O king, that a wife, a slave, and a son can
never earn wealth for themselves. What they earn always belongeth to him
who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani’s
master and lord. Thou art, therefore, O king, my master and lord as much
as Devayani’s! I solicit thee! O, fulfil my wishes!’

“Vaisampayana continued, ‘Thus addressed by Sarmishtha, the monarch was
persuaded into the truth of all she spoke. He therefore, honoured
Sarmishtha by protecting her virtue. And they passed some time together.
And taking affectionate farewell of each other, they then parted, each
returning to whence he or she had come.

“And it came to pass that Sarmishtha of sweet smiles and fair eyebrows
conceived in consequence of that connection of hers with that best of
monarchs. And, O king, that lotus-eyed lady then in due course of time
brought forth a son of the splendour of a celestial child and of eyes
like-lotus-petals.’”



SECTION LXXXIII

(Sambhava Parva continued)

“Vaisampayana said, ‘When Devayani of sweet smiles heard of the birth of
this child, she became jealous, and O Bharata, Sarmishtha became an
object of her unpleasant reflections. And Devayani, repairing to her,
addressed her thus, ‘O thou of fair eye-brows, what sin is this thou hast
committed by yielding to the influence of lust?’ Sarmishtha replied, ‘A
certain Rishi of virtuous soul and fully conversant with the Vedas came
to me. Capable of granting boons he was solicited by me to grant my
wishes that were based on considerations of virtue. O thou of sweet
smiles, I would not seek the sinful fulfilment of my desires. I tell thee
truly that this child of mine is by that Rishi!’ Devayani answered, ‘It
is all right if that be the case, O timid one! But if the lineage, name,
and family of that Brahmana be known to thee, I should like to hear
them.’ Sarmishtha replied, ‘O thou of sweet smiles, in asceticism and
energy, that Rishi is resplendent like the Sun himself. Beholding him, I
had not, any need to make these enquiries--’ Devayani then said, ‘If this
is true, if indeed, thou hast obtained thy child from such a superior
Brahmana, then, O Sarmishtha, I have no cause of anger.’

“Vaisampayana continued, ‘Having thus talked and laughed with each other,
they separated, Devayani returning to the palace with the knowledge
imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani
two sons called Yadu and Turvasu, who were like Indra and Vishnu. And
Sarmishtha, the daughter of Vrishaparvan, became through the royal sage
the mother of three sons in all, named Drahyu, Anu, and Puru.

“And, O king, it so came to pass that one day Devayani of sweet smiles,
accompanied by Yayati, went into a solitary part of the woods, (in the
king’s extensive park). And there she saw three children of celestial
beauty playing with perfect trustfulness. And Devayani asked in surprise,
‘Whose children are they, O king, who are so handsome and so like unto
the children of the celestials? In splendour and beauty they are like
thee, I should think.’

“Vaisampayana continued, ‘And Devayani without waiting for a reply from
the king, asked the children themselves, ‘Ye children, what is your
lineage? Who is your father? Answer me truly. I desire to know all.’
Those children then pointed at the king (with their forefingers) and
spoke of Sarmishtha as their mother.

“And having so said, the children approached the king to clasp his knees.
But the king dared not caress them in the presence of Devayani. The boys
then left the place, and made towards their mother, weeping in grief. And
the king, at this conduct of the boys, became very much abashed. But
Devayani, marking the affection of the children for the king learnt the
secret and addressing Sarmishtha, said, ‘How hast thou dared to do me an
injury, being, as thou art, dependent on me? Dost thou not fear to have
recourse once more to that Asura custom of thine?’

“Sarmishtha said, ‘O thou of sweet smiles, all that I told thee of a
Rishi is perfectly true. I have acted rightly and according to the
precepts of virtue, and therefore, do I not fear thee. When thou hadst
chosen the king for thy husband, I, too, chose him as mine. O beautiful
one, a friend’s husband is, according to usage, one’s own husband as
well. Thou art the daughter of a Brahmana and, therefore, deservest my
worship and regard. But dost thou not know that this royal sage is held
by me in greater esteem still?’

“Vaisampayana said, ‘Devayani then, hearing those words of hers,
exclaimed, O king, thus, ‘Thou hast wronged me, O monarch! I shall not
live here any longer.’ And saying this, she quickly rose, with tearful
eyes, to go to her father. And the king was grieved to see her thus, and
alarmed greatly, followed in her foot-steps, endeavouring to appease her
wrath. But Devayani, with eyes red with anger, would not desist. Speaking
not a word to the king, with eyes bathed in tears, she soon reached the
side of her father Usanas, the son of Kavi. And beholding her father, she
stood before him, after due salutations. And Yayati also, immediately
after, saluted and worshipped Bhargava.’

“And Devayani said, ‘O father, virtue hath been vanquished by vice. The
low have risen, and the high have fallen. I have been offended again by
Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten
upon her by this king Yayati. But, O father, being luckless I have got
only two sons! O son of Bhrigu, this king is renowned for his knowledge
of the precepts of religion. But, O Kavya, I tell thee that he hath
deviated from the path of rectitude.’

“Sukra, hearing all this, said, ‘O monarch, since thou hast made vice thy
beloved pursuit, though fully acquainted with the precepts of religion,
invincible decrepitude shall paralyse thee!’ Yayati answered, ‘Adorable
one, I was solicited by the daughter of the Danava king to fructify her
season. I did it from a sense of virtue and not from other motives. That
male person, who being solicited by a woman in her season doth not grant
her wishes, is called, O Brahmana, by those conversant with the Vedas, a
slayer of the embryo. He who, solicited in secret by a woman full of
desire and in season, goeth not in unto her, loseth virtue and is called
by the learned a killer of the embryo, O son of Bhrigu, for these
reasons, and anxious to avoid sin, I went into Sarmishtha.’ Sukra then
replied, ‘Thou art dependent on me. Thou shouldst have awaited my
command. Having acted falsely in the matter of thy duty, O son of
Nahusha, thou hast been guilty of the sin of theft.’

“Vaisampayana continued, ‘Yayati, the son of Nahusha, thus cursed by the
angry Usanas, was then divested of his youth and immediately overcome by
decrepitude. And Yayati said, ‘O son of Bhrigu, I have not yet been
satiated with youth or with Devayani. Therefore, O Brahmana, be graceful
unto me so that decrepitude might not touch me.’ Sukra then answered, ‘I
never speak an untruth. Even now, O king, art thou attacked by
decrepitude. But if thou likest, thou art competent to transfer this thy
decrepitude to another.’ Yayati said, ‘O Brahmana, let it be commanded by
thee that that son of mine who giveth me his youth shall enjoy my
kingdom, and shall achieve both virtue and fame.’ Sukra replied, ‘O son
of Nahusha, thinking of me thou mayst transfer this thy decrepitude to
whomsoever thou likest. That son who shall give thee his youth shall
become thy successor to the throne. He shall also have long life, wide
fame, and numerous progeny!’”



SECTION LXXXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘Yayati, then, overcome with decrepitude, returned to
his capital and summoning his eldest son Yadu who was also the most
accomplished, addressed him thus, ‘Dear child, from the curse of Kavya
called also Usanas, decrepitude and wrinkles and whiteness of hair have
come over me. But I have not been gratified yet with the enjoyment of
youth. Do thou, O Yadu, take this my weakness along with my decrepitude.
I shall enjoy with thy youth. And when a full thousand years will have
elapsed, returning to thee thy youth, I shall take back my weakness with
this decrepitude!’

“Yadu replied, ‘There are innumerable inconveniences in decrepitude, in
respect of drinking and eating. Therefore, O king, I shall not take thy
decrepitude. This is, indeed, my determination. White hair on the head,
cheerlessness and relaxation of the nerves, wrinkles all over the body,
deformities, weakness of the limbs, emaciation, incapacity to work,
defeat at the hands of friends and companions--these are the consequences
of decrepitude. Therefore, O king, I desire not to take it. O king, thou
hast many sons some of whom are dearer to thee. Thou art acquainted with
the precepts of virtue. Ask some other son of thine to take thy
decrepitude.

“Yayati replied, ‘Thou art sprung from my heart, O son, but thou givest
me not thy youth. Therefore, thy children shall never be kings.’ And he
continued, addressing another son of his, ‘O Turvasu, take thou this
weakness of mine along with my decrepitude. With thy youth, O son, I like
to enjoy the pleasure of life. After the lapse of a full thousand years I
shall give back to thee thy youth, and take back from thee my weakness
and decrepitude.’

“Turvasu replied, ‘I do not like decrepitude, O father, it takes away all
appetites and enjoyments, strength and beauty of person, intellect, and
even life.’ Yayati said to him, ‘Thou art sprung from my heart, O son!
But thou givest me not thy youth! Therefore, O Turvasu, thy race shall be
extinct. Wretch, thou shall be the king of those whose practices and
precepts are impure, amongst whom men of inferior blood procreate
children upon women of blue blood, who live on meat, who are mean, who
hesitate not to appropriate the wives of their superiors, whose practices
are those of birds and beasts, who are sinful, and non-Aryan.’

“Vaisampayana said, ‘Yayati, having thus cursed his son Turvasu, then,
addressed Sarmishtha’s son Drahyu thus, ‘O Drahyu, take thou for a
thousand years my decrepitude destructive of complexion and personal
beauty and give me thy youth. When a thousand years have passed away, I
shall return thee thy youth and take back my own weakness, and
decrepitude.’ To this Drahyu replied, ‘O king, one that is decrepit can
never enjoy elephants and cars and horses and women. Even his voice
becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.’
Yayati said to him, ‘Thou art sprung from my heart, O son! But thou
refusest to give me thy youth. Therefore, thy most cherished desires
shall never be fulfilled. Thou shalt be king only in name, of that region
where there are no roads for (the passage of) horses and cars and
elephants, and good vehicles, and asses, and goats and bullocks, and
palanquins; where there is swimming only by rafts and floats.’ Yayati
next addressed Anu and said, ‘O Anu, take my weakness and decrepitude. I
shall with thy youth enjoy the pleasures of life for a thousand years.’
To this Anu replied, ‘Those that are decrepit always eat like children
and are always impure. They cannot pour libations upon fire in proper
times. Therefore, I do not like to take thy decrepitude.’ Yayati said to
him, ‘Thou art sprung from my heart, thou givest not thy youth. Thou
findest so many faults in decrepitude. Therefore, decrepitude shall
overcome thee! And, O Anu, thy progeny also as soon as they attain to
youth, shall die. And thou shalt also not be able to perform sacrifices
before fire.’

“Yayati at last turned to his youngest child, Puru, and addressing him
said, ‘Thou art, O Puru, my youngest son! But thou shall be the first of
all! Decrepitude, wrinkles, and whiteness of hair have come over me in
consequence of the curse of Kavya called also Usanas. I have not yet
however, been satiated with my youth. O Puru, take thou this my weakness
and decrepitude! With thy youth I shall enjoy for some years the
pleasures of life. And when a thousand years have passed away, I shall
give back to thee thy youth and take back my own decrepitude.’

“Vaisampayana said, ‘Thus addressed by the king, Puru answered with
humility, ‘I shall do, O monarch, as thou bidest me. I shall take, O
king, thy weakness and decrepitude. Take thou my youth and enjoy as thou
listest the pleasures of life. Covered with thy decrepitude and becoming
old, I shall, as thou commandest, continue to live, giving thee my
youth.’ Yayati then said, ‘O Puru, I have been gratified with thee. And
being gratified, I tell thee that the people in thy kingdom shall have
all their desires fulfilled.’

“And having said this, the great ascetic Yayati, then thinking of Kavya,
transferred his decrepitude unto the body of the high-souled Puru.’”



SECTION LXXXV

(Sambhava Parva continued)

“Vaisampayana said, ‘The excellent monarch Yayati, the son of Nahusha,
having received Puru’s youth, became exceedingly gratified. And with it
he once more began to indulge in his favourite pursuits to the full
extent of his desires and to the limit of his powers, according to
seasons, so as to derive the greatest pleasure therefrom. And, O king, in
nothing that he did, he acted against the precepts of his religion as
behoved him well. He gratified the gods by his sacrifices; the pitris, by
Sraddhas; the poor, by his charities; all excellent Brahmanas, by
fulfilling their desires; all persons entitled to the rites of
hospitality, with food and drink; the Vaisyas, by protection; and the
Sudras, by kindness. And the king repressed all criminals by proper
punishments. And Yayati, gratifying all sections of his subjects,
protected them virtuously like another Indra. And the monarch possessed
of the prowess of a lion, with youth and every object of enjoyment under
control, enjoyed unlimited happiness without transgressing the precepts
of religion. And the king became very happy in thus being able to enjoy
all the excellent objects of his desires. And he was only sorry when he
thought that those thousand years would come to an end. And having
obtained youth for a thousand years, the king acquainted with the
mysteries of time, and watching proper Kalas and Kashthas sported with
(the celestial damsel) Viswachi, sometimes in the beautiful garden of
Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the
summit of the mountain Meru on the north. And when the virtuous monarch
saw that the thousand years were full, he summoned his son, Puru, and
addressed him thus, ‘O oppressor of foes, with thy youth, O son, I have
enjoyed the pleasures of life, each according to its season to the full
extent of my desires, to the limit of my powers. Our desires, however,
are never gratified by indulgence. On the other hand, with indulgence,
they only flame up like fire with libations of sacrificial butter. If a
single person were owner of everything on Earth--all her yields of paddy
and barley, her silver, gold, and gems, her animals and women, he would
not still be content. Thirst of enjoyment, therefore, should be given up.
Indeed, true happiness belongeth to them that have cast off their thirst
for worldly objects--a thirst which is difficult to be thrown off by the
wicked and the sinful, which faileth not with the failing life, and which
is truly the fatal disease of man. My heart hath for a full thousand
years been fixed upon the objects of desires. My thirst for these,
however, increaseth day by day without abating. Therefore, I shall cast
it off, and fixing my mind on Brahma I shall pass the rest of my days
with the innocent deer in the forest peacefully and with no heart for any
worldly objects. And O Puru, I have been exceedingly gratified with thee!
Prosperity be thine! Receive back this thy youth! Receive thou also my
kingdom. Thou art, indeed, that son of mine who has done me the greatest
services.’

“Vaisampayana continued, ‘Then Yayati, the son of Nahusha, received back
his decrepitude. And his son Puru received back his own youth. And Yayati
was desirous of installing Puru, his youngest son, on the throne. But the
four orders, with the Brahmanas at their head, then addressed the monarch
thus, ‘O king, how shall thou bestow thy kingdom on Puru, passing over
thy eldest son Yadu born of Devayani, and, therefore, the grandson of the
great Sukra? Indeed, Yadu is thy eldest son; after him hath been born
Turvasu; and of Sarmishtha’s sons, the first is Drahyu, then Anu and then
Puru. How doth the youngest deserve the throne, passing all his elder
brothers over? This we represent to thee! O, conform to virtuous
practice.’

“Yayati then said, ‘Ye four orders with Brahmanas at their head, hear my
words as to why my kingdom should not be given to my eldest son. My
commands have been disobeyed by my eldest son, Yadu. The wise say that he
is no son who disobeyeth his father. That son, however, who doth the
bidding of his parents, who seeketh their good, who is agreeable to them,
is indeed, the best of sons. I have been disregarded by Yadu and by
Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By
Puru alone hath my word been obeyed. By him have I been much regarded.
Therefore, the youngest shall be my heir. He took my decrepitude. Indeed,
Puru is my friend. He did what was so agreeable to me. It hath also been
commanded by Sukra himself, the son of Kavi, that, that son of mine who
should obey me will become king after me and bring the whole Earth under
his sway. I, therefore, beseech thee, let Puru be installed on the
throne.’

“The people then said, ‘True it is, O king, that, that son who is
accomplished and who seeketh the good of his parents, deserveth
prosperity even if he be the youngest. Therefore, doth Puru, who hath
done the good, deserve the crown. And as Sukra himself hath commanded it,
we have nothing to say to it.’

“Vaisampayana continued., ‘The son of Nahusha, thus addressed by the
contented people, then installed his son, Puru, on the throne. And having
bestowed his kingdom on Puru, the monarch performed the initiatory
ceremonies for retiring into the woods. And soon after he left his
capital, followed by Brahmanas and ascetics.

“The sons of Yadu are known by the name of the Yadavas: while those of
Turvasu have come to be called the Yavanas. And the sons of Drahyu are
the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru,
however, are the Pauravas, amongst whom, O monarch, thou art born, in
order to rule for a thousand years with thy passions under complete
control.’”



SECTION LXXXVI

(Sambhava Parva continued)

“Vaisampayana said, ‘King Yayati, the son of Nahusha, having thus
installed his dear son on the throne, became exceedingly happy, and
entered into the woods to lead the life of a hermit. And having lived for
some time into forest in the company of Brahmanas, observing many rigid
vows, eating fruits and roots, patiently bearing privations of all sorts,
the monarch at last ascended to heaven. And having ascended to heaven he
lived there in bliss. But soon, however, he was hurled down by Indra. And
it hath been heard by me, O king, that, though hurled from heaven,
Yayati, without reaching the surface of the Earth, stayed in the
firmament. I have heard that some time after he again entered the region
of the celestials in company with Vasuman, Ashtaka, Pratarddana, and
Sivi.’

“Janamejaya said, ‘I desire to hear from thee in detail why Yayati,
having first obtained admission into heaven, was hurled therefrom, and
why also he gained re-admittance. Let all this, O Brahmana, be narrated
by thee in the presence of these regenerate sages. Yayati, lord of Earth,
was, indeed, like the chief of the celestials. The progenitor of the
extensive race of the Kurus, he was of the splendour of the Sun. I desire
to hear in full the story of his life both in heaven and on Earth, as he
was illustrious, and of world-wide celebrity and of wonderful
achievements.’

“Vaisampayana said, ‘Indeed, I shall recite to thee the excellent story
of Yayati’s adventures on Earth and in heaven. That story is sacred and
destroyeth the sins of those that hear it.

“King Yayati, the son of Nahusha, having installed his youngest son,
Puru, on the throne after casting his sons with Yadu for their eldest
amongst the Mlechchhas, entered the forest to lead the life of a hermit.
And the king eating fruits and roots lived for some time in the forest.
Having his mind and passions under complete control, the king gratified
by sacrifices the Pitris and the gods. And he poured libations of
clarified butter upon the fire according to the rites prescribed for
those leading the Vanaprastha mode of life. And the illustrious one
entertained guests and strangers with the fruit of the forest and
clarified butter, while he himself supported life by gleaning scattered
corn seeds. And the king; led this sort of life for a full thousand
years. And observing the vow of silence and with mind under complete
control he passed one full year, living upon air alone and without sleep.
And he passed another year practising the severest austerities in the
midst of four fires around and the Sun overhead. And, living upon air
alone, he stood erect upon one leg for six months. And the king of sacred
deeds ascended to heaven, covering heaven as well as the Earth (with the
fame of his achievements).’”



SECTION LXXXVII

(Sambhava Parva continued)

“Vaisampayana said, ‘While that king of kings dwelt in heaven--the home
of the celestials, he was reverenced by the gods, the Sadhyas, the
Maruts, and the Vasus. Of sacred deeds, and mind under complete control,
the monarch used to repair now and then from the abode of the celestials
unto the region of Brahman. And it hath been heard by me that he dwelt
for a long time in heaven.

“One day that best of kings, Yayati, went to Indra and there in course of
conversation the lord of Earth was asked by Indra as follows:

‘What didst thou say, O king, when thy son Puru took thy decrepitude on
Earth and when thou gavest him thy kingdom?’

“Yayati answered, ‘I told him that the whole country between the rivers
Ganga and Yamuna was his. That is, indeed, the central region of the
Earth, while the out-lying regions are to be the dominions of thy
brothers. I also told him that those without anger were ever superior to
those under its sway, those disposed to forgive were ever superior to the
unforgiving. Man is superior to the lower animals. Among men again the
learned are superior to the un-learned. If wronged, thou shouldst not
wrong in return. One’s wrath, if disregarded, burneth one’s own self; but
he that regardeth it not taketh away all the virtues of him that
exhibiteh it. Never shouldst thou pain others by cruel speeches. Never
subdue thy foes by despicable means; and never utter such scorching and
sinful words as may torture others. He that pricketh as if with thorns
men by means of hard and cruel words, thou must know, ever carrieth in
his mouth the Rakshasas. Prosperity and luck fly away at his very sight.
Thou shouldst ever keep the virtuous before thee as thy models; thou
shouldst ever with retrospective eye compare thy acts with those of the
virtuous; thou shouldst ever disregard the hard words of the wicked. Thou
shouldst ever make the conduct of the wise the model upon which thou art
to act thyself. The man hurt by the arrows of cruel speech hurled from
one’s lips, weepeth day and night. Indeed, these strike at the core of
the body. Therefore the wise never fling these arrows at others. There is
nothing in the three worlds by which thou canst worship and adore the
deities better than by kindness, friendship, charity and sweet speeches
unto all. Therefore, shouldst thou always utter words that soothe, and
not those that scorch. And thou shouldst regard those that deserve, thy
regards, and shouldst always give but never beg!”’



SECTION LXXXVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘Alter this Indra again asked Yayati, ‘Thou didst
retire into the woods, O king, after accomplishing all thy duties. O
Yayati, son of Nahusha, I would ask thee to whom thou art equal in
ascetic austerities.’ Yayati answered, ‘O Vasava, I do not, in the matter
of ascetic austerities, behold my equal among men, the celestials, the
Gandharvas, and the great Rishis.’ Indra then said, ‘O monarch, because
thou disregardest those that are thy superiors, thy equals, and even thy
inferiors, without, in fact, knowing their real merits, thy virtues have
suffered diminution and thou must fall from heaven.’ Yayati then said, ‘O
Sakra, if, indeed, my virtues have really sustained diminution and I must
on that account fall down from heaven, I desire, O chief of the
celestials, that I may at least fall among the virtuous and the honest.’
Indra replied, ‘O king, thou shall fall among those that are virtuous and
wise, and thou shall acquire also much renown. And after this experience
of thine, O Yayati, never again disregard those that are thy superiors or
even thy equals.’

“Vaisampayana continued, ‘Upon this, Yayati fell from the region of the
celestials. And as he was falling, he was beheld by that foremost of
royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka
beholding him, enquired, ‘Who art thou, O youth of a beauty equal to that
of Indra, in splendour blazing as the fire, thus falling from on high?
Art thou that foremost of sky-ranging bodies--the sun--emerging from,
dark masses of clouds? Beholding thee falling from the solar course,
possessed of immeasurable energy and the splendour of fire or the sun,
every one is curious as to what it is that is so falling, and is,
besides, deprived of consciousness! Beholding thee in the path of the
celestials, possessed of energy like that of Sakra, or Surya, or Vishnu,
we have approached thee to ascertain the truth. If thou hast first asked
us who we were, we would never have been guilty of the incivility of
asking thee first. We now ask thee who thou art and why thou approachest
hither. Let thy fears be dispelled; let thy woes and afflictions cease.
Thou art now in the presence of the virtuous and the wise. Even Sakra
himself--the slayer of Vala--cannot here do thee any injury. O thou of
the prowess of the chief of the celestials, the wise and the virtuous are
the support of their brethren in grief. Here there are none but the wise
and virtuous like thee assembled together. Therefore, stay thou here in
peace. Fire alone hath power to give heat. The Earth alone hath power to
infuse life into the seed. The sun alone hath power to illuminate
everything. So the guest alone hath power to command the virtuous and the
wise.’”



SECTION LXXXIX

(Sambhava Parva continued)

“Yayati said, ‘I am Yayati, the son of Nahusha and the father of Puru.
Cast off from the region of the celestials and of Siddhas and Rishis for
having disregarded every creature, I am falling down, my righteousness
having sustained diminution. In years I am older than you; therefore, I
have not saluted you first. Indeed, the Brahmanas always reverence him
who is older in years or superior in learning or in ascetic merit.’

“Ashtaka then replied, ‘Thou sayest, O monarch, that he who is older in
years is worthy of regard. But it is said that he is truly worthy of
worship who is superior in learning and ascetic merit.’

“Yayati replied to this, ‘It is said that sin destroyeth the merits of
four virtuous acts. Vanity containeth the element of that which leadeth
to hell. The virtuous never follow in the footsteps of the vicious. They
act in such a way that their religious merit always increaseth. I myself
had great religious merit, but all that, however, is gone. I will
scarcely be able to regain it even by my best exertions. Beholding my
fate, he that is bent upon (achieving) his own good, will certainly
suppress vanity. He who having acquired great wealth performeth
meritorious sacrifices, who having acquired all kinds of learning
remaineth humble, and who having studied the entire Vedas devoteth
himself to asceticism with a heart withdrawn from all mundane enjoyments,
goeth to heaven. None should exult in having acquired great wealth. None
should be vain of having studied the entire Vedas. In the world men are
of different dispositions. Destiny is supreme. Both power and exertion
are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever
their portions may be, should neither exult nor grieve. When creatures
know that their weal and woe are dependent on Destiny and not on their
own exertion or power, they should neither grieve nor exult, remembering
that Destiny is all powerful. The wise should ever live contented,
neither grieving at woe nor exulting at weal. When Destiny is supreme,
both grief and exultation are unbecoming. O Ashtaka, I never suffer
myself to be overcome by fear, nor do I ever entertain grief, knowing for
certain that I shall be in the world what the great disposer of all hath
ordained. Insects and worms, all oviparous creatures, vegetable
existences, all crawling animals, vermin, the fish in the water, stones,
grass, wood--in fact, all created things, when they are freed from the
effects of their acts, are united with the Supreme Soul. Happiness and
misery are both transient. Therefore, O Ashtaka, why should I grieve? We
can never know how we are to act in order to avoid misery. Therefore,
none should grieve for misery.’

“Possessed of every virtue, king Yayati who was the maternal grandfather
of Ashtaka, while staying in the welkin, at the conclusion of his speech,
was again questioned by Ashtaka. The latter said, ‘O king of kings, tell
me, in detail, of all those regions that thou hast visited and enjoyed,
as well as the period for which thou hast enjoyed each. Thou speakest of
the precepts of religion even like the clever masters acquainted with the
acts and sayings of great beings!’ Yayati replied, ‘I was a great king on
Earth, owning the whole world for my dominion. Leaving it, I acquired by
dint of religious merit many high regions. There I dwelt for a full
thousand years, and then I attained to a very high region the abode of
Indra, of extraordinary beauty having a thousand gates, and extending
over a hundred yojanas all round. There too, I dwelt a full thousand
years and then attained to a higher region still. That is the region of
perfect beatitude, where decay never exists, the region, viz., that of
the Creator and the Lord of Earth, so difficult of attainment. There also
I dwelt for a full thousand years, and then attained to another very high
region viz., that of the god of gods (Vishnu) where, too, I had lived in
happiness. Indeed, I dwelt in various regions, adored by all the
celestials, and possessed of prowess and splendour equal unto those of
the celestials themselves. Capable of assuming any form at will, I lived
for a million years in the gardens of Nandana sporting with the Apsaras
and beholding numberless beautiful trees clad in flowery vesture and
sending forth delicious perfume all round. And after many, many years had
elapsed, while still residing there in enjoyment of perfect beatitude,
the celestial messenger of grim visage, one day, in a loud and deep
voice, thrice shouted to me--Ruined! Ruined! Ruined!--O lion among kings,
this much do I remember. I was then fallen from Nandana, my religious
merits gone! I heard in the skies, O king, the voices of the celestials
exclaiming in grief,--Alas! What a misfortune! Yayati, with his religious
merits destroyed, though virtuous and of sacred deeds, is falling!--And
as I was falling, I asked them loudly, ‘Where, ye celestials, are those
wise ones amongst whom I am to fall?’ They pointed out to me this sacred
sacrificial region belonging to you. Beholding the curls of smoke
blackening the atmosphere and smelling the perfume of clarified butter
poured incessantly upon fire, and guided thereby, I am approaching this
region of yours, glad at heart that I come amongst you.’”



SECTION XC

(Sambhava Parva continued)

“Ashtaka said, ‘Capable of assuming any form at will, thou hast lived for
a million years in the gardens of Nandana. For what cause, O foremost of
those that flourished in the Krita age, hast thou been compelled to leave
that region and come hither?’ Yayati answered, ‘As kinsmen, friends, and
relatives forsake, in this world, those whose wealth disappears so, in
the other world, the celestials with Indra as their chief, forsake him
who hath lost his righteousness.’ Ashtaka said, ‘I am extremely anxious
to know how in the other world men can lose virtue. Tell me also, O king,
what regions are attainable by what courses of action. Thou art
acquainted, I know, with the acts and sayings of great beings.”

“Yayati answered, ‘O pious one, they that speak of their own merits are
doomed to suffer the hell called Bhauma. Though really emaciated and
lean, they appear to grow on Earth (in the shape of their sons and
grandsons) only to become food for vultures, dogs, and jackals.
Therefore, O king, this highly censurable and wicked vice should be
repressed. I have now, O king, told thee all. Tell me what more I shall
say.’

“Ashtaka said, ‘When life is destroyed with age, vultures, peacocks,
insects, and worms eat up the human body. Where doth man then reside? How
doth he also come back to life? I have never heard of any hell called
Bhauma on Earth!’

“Yayati answered, ‘After the dissolution of the body, man, according to
his acts, re-entereth the womb of his mother and stayeth there in an
indistinct form, and soon after assuming a distinct and visible shape
reappeareth in the world and walketh on its surface. This is that
Earth-hell (Bhauma) where he falleth, for he beholdeth not the
termination of his existence and acteth not towards his emancipation.
Some dwell for sixty thousand years, some, for eighty-thousand years in
heaven, and then they fall. And as they fall, they are attacked by
certain Rakshasas in the form of sons, grandsons, and other relatives,
that withdraw their hearts from acting for their own emancipation.’

“Ashtaka asked, ‘For what sin are beings, when they fall from heaven,
attacked by these fierce and sharp-toothed Rakshasas? Why are they not
reduced to annihilation? How do they again enter the womb, furnished with
senses?’

“Yayati answered, ‘After falling from heaven, the being becometh a
subtile substance living in water. This water becometh the semen whence
is the seed of vitality. Thence entering the mother’s womb in the womanly
season, it developeth into the embryo and next into visible life like the
fruit from the flower. Entering trees, plants, and other vegetable
substances, water, air, earth, and space, that same watery seed of life
assumeth the quadrupedal or bipedal form. This is the case with all
creatures that you see.’

“Ashtaka said, ‘O tell me, I ask thee because I have my doubts. Doth a
being that hath received a human form enter the womb in its own shape or
in some other? How doth it also acquire its distinct and visible shape,
eyes and ears and consciousness as well? Questioned by me, O, explain it
all! Thou art, O father, one acquainted with the acts and sayings of
great beings.’ Yayati answered, ‘According to the merits of one’s acts,
the being that in a subtile form co-inheres in the seed that is dropped
into the womb is attracted by the atmospheric force for purposes of
re-birth. It then developeth there in course of time; first it becomes
the embryo, and is next provided with the visible physical organism.
Coming out of the womb in due course of time, it becometh conscious of
its existence as man, and with his ears becometh sensible of sound; with
his eyes, of colour and form; with his nose, of scent; with his tongue,
of taste; by his whole body, of touch; and by his mind, of ideas. It is
thus, O Ashtaka, that the gross and visible body developeth from the
subtile essence.’

“Ashtaka asked, ‘After death, the body is burnt, or otherwise destroyed.
Reduced to nothing upon such dissolution, by what principle is one
revived?’ Yayati said, ‘O lion among kings, the person that dies assumes
a subtil form; and retaining consciousness of all his acts as in a dream,
he enters some other form with a speed quicker than that of air itself.
The virtuous attain to a superior, and the vicious to an inferior form of
existence. The vicious become worms and insects. I have nothing more to
say, O thou of great and pure soul! I have told thee how beings are born,
after development of embryonic forms, as four-footed, six-footed
creatures and others with more feet. What more wilt thou ask me?’

“Ashtaka said, ‘How, O father, do men attain to those superior regions
whence there is no return to earthly life? Is it by asceticism or by
knowledge? How also can one gradually attain to felicitous regions? Asked
by me, O answer it in full.’

“Yayati answered, ‘The wise say that for men there are seven gates
through which admission may be gained into Heaven. There are asceticism,
benevolence, tranquillity of mind, self-command, modesty, simplicity, and
kindness to all creatures. The wise also say that a person loseth all
these in consequence of vanity. That man who having acquired knowledge
regardeth himself as learned, and with his learning destroyed the
reputation of others, never attaineth to regions of indestructible
felicity. That knowledge also doth not make its possessor competent to
attain to Brahma. Study, taciturnity, worship before fire, and
sacrifices, these four remove all fear. When, however, these are mixed
with vanity, instead of removing it, they cause fear. The wise should
never exult at (receiving) honours nor should they grieve at insults. For
it is the wise alone that honour the wise; the wicked never act like the
virtuous. I have given away so much--I have performed so many
sacrifices,--I have studied so much,--I have observed these vows,--such
vanity is the root of fear. Therefore, thou must not indulge in such
feelings. Those learned men who accept as their support the unchangeable,
inconceivable Brahma alone that ever showereth blessings on persons
virtuous like thee, enjoy perfect peace here and hereafter.’”



SECTION XCI

(Sambhava Parva continued)

“Ashtaka said, ‘Those cognisant of the Vedas differ in opinion as to how
the followers of each of the four modes of life, viz., Grihasthas,
Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in
order to acquire religious merit.”

“Yayati answered, ‘These are what a Brahmacharin must do. While dwelling
in the abode of his preceptor, he must receive lessons only when his
preceptor summons him to do so; he must attend to the service of his
preceptor without waiting for the latter’s command; he must rise from his
bed before his preceptor riseth, and go to bed after his preceptor hath
gone to bed. He must be humble, must have his passions under complete
control, must be patient, vigilant, and devoted to studies. It is then
only that he can achieve success. It hath been said in the oldest
Upanishad that a grihastha, acquiring wealth by honest means, should
perform sacrifices; he should always give something in charity, should
perform the rites of hospitality unto all arriving at his abode, and
should never use anything without giving a portion thereof to others. A
Muni, without search for woods, depending on his own vigour, should
abstain from all vicious acts, should give away something in charity,
should never inflict pain on any creature. It is then only that he can
achieve success. He, indeed, is a true Bhikshu who doth not support
himself by any manual arts, who possesseth numerous accomplishments, who
hath his passions under complete control, who is unconnected with worldly
concerns, who sleepeth not under the shelter of a householder’s roof, who
is without wife, and who going a little way every day, travelleth over a
large extent of the country. A learned man should adopt the Vanaprastha
mode of life after performance of the necessary rites, when he hath been
able to control his appetites for enjoyment and desire of acquiring
valuable possessions. When one dieth in the woods while leading the
Vanaprastha mode of life, he maketh his ancestors and the successors,
numbering ten generations including himself, mix with the Divine essence.’

“Ashtaka asked, ‘How many kinds of Munis are there (observers of the vow
of the silence)?’

“Yayati answered, ‘He is, indeed, a Muni who, though dwelling in the
woods, hath an inhabited place near, or who, though dwelling in an
inhabited place, hath the woods near.’

“Ashtaka enquired what is meant by Muni.’ Yayati replied, ‘A Muni
withdrawing himself from all worldly objects liveth in the woods. And
though he might never seek to surround himself with those objects that
are procurable in an inhabited place, he might yet obtain them all by
virtue of his ascetic power. He may truly be said to dwell in the woods
having an inhabited place near to himself. Again a wise man withdrawn
from all earthly objects, might live in a hamlet leading the life of a
hermit. He may never exhibit the pride of family, birth or learning. Clad
in the scantiest robes, he may yet regard himself as attired in the
richest vestments. He may rest content with food just enough for the
support of life. Such a person, though dwelling in an inhabited place,
liveth yet in the woods.

“The person again, who, with passions under complete control, adopteth
the vow of silence, refraining from action and entertaining no desire,
achieveth success. Why shouldst thou not, indeed, reverence the man who
liveth on clean food, who refraineth from ever injuring others, whose
heart is ever pure, who stands in the splendour of ascetic attributes,
who is free from the leaden weight of desire, who abstaineth from injury
even when sanctioned by religion? Emaciated by austerities and reduced in
flesh, marrow and blood, such a one conquereth not only this but the
highest world. And when the Muni sits in yoga meditation, becoming
indifferent to happiness and misery, honour and insult, he then leaveth
the world and enjoyeth communion with Brahma. When the Muni taketh food
like wine and other animals, i. e., without providing for it beforehand
and without any relish (like a sleeping infant feeding on the mother’s
lap), then like the all-pervading spirit he becometh identified with the
whole universe and attaineth to salvation.’”



SECTION XCII

(Sambhava Parva continued)

“Ashtaka asked, ‘Who amongst these, O king, both exerting constantly like
the Sun and the Moon, first attaineth to communion with Brahma, the
ascetic or the man of knowledge?’

“Yayati answered, ‘The wise, with the help of the Vedas and of Knowledge,
having ascertained the visible universe to be illusory, instantly
realises the Supreme Spirit as the sole existent independent essence.
While they that devote themselves to Yoga meditation take time to acquire
the same knowledge, for it is by practice alone that these latter divest
themselves of the consciousness of quality. Hence the wise attain to
salvation first. Then again if the person devoted to Yoga find not
sufficient time in one life to attain success, being led astray by the
attractions of the world, in his next life he is benefited by the
progress already achieved, for he devoteth himself regretfully to the
pursuit of success. But the man of knowledge ever beholdeth the
indestructible unity, and, is, therefore, though steeped in worldly
enjoyments, never affected by them at heart. Therefore, there is nothing
to impede his salvation. He, however, who faileth to attain to knowledge,
should yet devote himself to piety as dependent on action (sacrifices
&c.). But he that devoteth himself to such piety, moved thereto by desire
of salvation, can never achieve success. His sacrifices bear no fruit and
partake of the nature of cruelty. Piety which is dependent on action that
proceedeth not from the desire of fruit, is, in case of such men Yoga
itself.’

“Ashtaka said, ‘O king, thou lookest like a young man; thou art handsome
and decked with a celestial garland. Thy splendour is great! Whence dost
thou come and where dost thou go? Whose messenger art thou? Art thou
going down into the Earth?’

“Yayati said, ‘Fallen from heaven upon the loss of all my religious
merits, I am doomed to enter the Earth-hell. Indeed, I shall go there
after I have finished my discourse with you. Even now the regents of the
points of the universe command me to hasten thither. And, O king, I have
obtained it as a boon from Indra that though fall I must upon the earth,
yet I should fall amidst the wise and the virtuous. Ye are all wise and
virtuous that are assembled here.’

“Ashtaka said, ‘Thou art acquainted with everything. I ask thee, O king,
are there any regions for myself to enjoy in heaven or in the firmament?
If there be, then, thou shalt not fall, though falling.’

“Yayati answered, ‘O king, there are as many regions for thee to enjoy in
heaven even as the number of kine and horses on Earth with the animals in
the wilderness and on the hills.’

“Ashtaka said, ‘If there are worlds for me to enjoy, as fruits of my
religious merits, in heaven, O king, I give them all unto thee.
Therefore, though falling, thou shalt not fall. O, take thou soon all
those, wherever they be, in heaven or in the firmament. Let thy sorrow
cease.’

“Yayati answered, ‘O best of kings, a Brahma-knowing Brahmana alone can
take in gift, but not one like ourselves. And, O monarch, I myself have
given away to Brahmanas as one should. Let no man who, is not a Brahmana
and let not the wife of a learned Brahmana ever live in infamy by
accepting gifts. While on earth, I ever desired to perform virtuous acts.
Having never done so before, how shall I now accept a gift?’

“Pratardana who was amongst them asked, ‘O thou of the handsomest form, I
am Pratardana by name. I ask thee if there are any worlds for me to enjoy
as fruits of my religious merits, in heaven or the firmament? Answer me,
thou art acquainted with everything.’

“Yayati said, ‘O king, numberless worlds, full of felicity, effulgent
like the solar disc, and where woe can never dwell, await thee. If thou
dwellest in each but for seven days, they would not yet be exhausted.’

“Pratardana said, ‘These then I give unto thee. Therefore, though
falling, thou must not fall. Let the worlds that are mine be thine,
whether they be in the firmament or heaven. O, soon take them. Let thy
woes cease.’

“Yayati answered, ‘O monarch, no king of equal energy should ever desire
to receive as gift the religious merits of another king acquired by Yoga
austerities. And no king who is afflicted with calamity through the fates
should, if wise, act in a censurable way. A king keeping his eye fixed
for ever on virtue should walk along the path of virtue like myself and,
knowing what his duties are, should not act so meanly as thou directest.
When others desirous of acquiring religious merits do not accept gifts,
how can I do what they themselves do not? On the conclusion of this
speech, that best of kings, Yayati, was then addressed by Vasumat in the
following words.’”



SECTION XCIII

(Sambhava Parva continued)

“Vasumat said, ‘I am Vasumat, the son of Oshadaswa. I would ask thee, O
king, whether there are any worlds for me to enjoy as fruits of my
religious merits, in heaven or the firmament. Thou art, O high-souled
one, acquainted with all holy regions.’

“Yayati answered, ‘There are as many regions for thee to enjoy in heaven
as the number of places in the firmament, the Earth and the ten points of
the universe illumined by the Sun.’

“Vasumat then said, ‘I give them to thee. Let those regions that are for
me be thine. Therefore, though falling, thou shall not fall. If to accept
them as gift be improper for thee, then, O monarch, buy them for a straw?’

“Yayati answered, ‘I do not remember having ever bought and sold anything
unfairly. This has never been done by other kings. How shall I therefore
do it?’

“Vasumat said, ‘If buying them, O king, be regarded by thee as improper,
then take them as gilt from me. For myself I answer that I will never go
to those regions that are for me. Let them, therefore, be thine.’

“Sivi then addressed the king thus, I am, O king, Sivi by name, the son
of Usinara. O father, are there in the firmament or in heaven any worlds
for me to enjoy? Thou knowest every region that one may enjoy as the
fruit of his religious merit.’

“Yayati said, ‘Thou hast never, by speech or in mind, disregarded the
honest and the virtuous that applied to thee. There are infinite worlds
for thee to enjoy in heaven, all blazing like lightning.’ Sivi then said,
‘If thou regardest their purchase as improper, I give them to thee. Take
them all, O king! I shall never take them, viz., those regions where the
wise never feel the least disquiet.’

Yayati answered, ‘O Sivi, thou hast indeed, obtained for thyself,
possessed of the prowess of Indra, infinite worlds. But I do not desire
to enjoy regions given to me by others. Therefore, I accept not thy gift.’

“Ashtaka then said, ‘O king, each of us has expressed his desire to give
thee worlds that each of us has acquired by his religious merits. Thou
acceptest not them. But leaving them for thee, we shall descend into the
Earth-hell.’

“Yayati answered, ‘Ye all are truth-loving and wise. Give me that which I
deserve. I shall not be able to do what I have never done before.’

“Ashtaka then said, ‘Whose are those five golden cars that we see? Do men
that repair to these regions of everlasting bliss ride in them?’

“Yayati answered, ‘Those five golden cars displayed in glory, and blazing
as fire, would indeed, carry you to regions of bliss.’

“Ashtaka said, ‘O king, ride on those cars thyself and repair to heaven.
We can wait. We follow thee in time.’

“Yayati said, ‘We can now all go together. Indeed, all of us have
conquered heaven. Behold, the glorious path to heaven becomes visible.”

“Vaisampayana continued, ‘Then all those excellent monarchs riding in
those cars set out for heaven for gaining admittance into it,
illuminating the whole firmament by the glory of their virtues.’

“Then Ashtaka, breaking the silence asked, ‘I had always thought that
Indra was my especial friend, and that I, of all others, should first
obtain admittance into heaven. But how is it that Usinara’s son, Sivi
hath already left us behind?’

“Yayati answered, ‘This Usinara’s son had given all he possessed for
attaining to the region of Brahman. Therefore, is he the foremost among
us. Besides, Sivi’s liberality, asceticism, truth, virtue, modesty,
forgiveness, amiability, desire of performing good acts, have been so
great that none can measure them!’

“Vaisampayana continued, ‘After this, Ashtaka, impelled by curiosity,
again asked his maternal grandfather resembling Indra himself, saying, ‘O
king, I ask thee, tell me truly, whence thou art, who thou art, and whose
son? Is there any other Brahmana or Kshatriya who hath done what thou
didst on earth?’ Yayati answered, ‘I tell thee truly, I am Yayati, the
son of Nahusha and the father of Puru. I was lord of all the Earth. Ye
are my relatives; I tell thee truly, I am the maternal grandfather of you
all. Having conquered the whole earth, I gave clothes to Brahmanas and
also a hundred handsome horses fit for sacrificial offering. For such
acts of virtue, the gods became propitious to those that perform them. I
also gave to Brahmanas this whole earth with her horses and elephants and
kine and gold all kinds of wealth, along with a hundred Arbudas of
excellent milch cows. Both the earth and the firmament exist owing to my
truth and virtue; fire yet burneth in the world of men owing to my truth
and virtue. Never hath a word spoken by me been untrue. It is for this
that the wise adore Truth. O Ashtaka, all I have told thee, Pratardana,
and Vasumat, is Truth itself. I know it for certain that the gods and the
Rishis and all the mansions of the blessed are adorable only because of
Truth that characteriseth them all. He that will without malice duly read
unto good Brahmanas his account of our ascension to heaven shall himself
attain to the same worlds with us.’

“Vaisampayana continued, ‘It was thus that the illustrious king Yayati of
high achievements, rescued by his collateral descendants, ascended to
heaven, leaving the earth and covering the three worlds with the fame of
his deeds.’”



SECTION XCIV

(Sambhava Parva continued)

“Janamejaya said, ‘O adorable one, I desire to hear the histories of
those kings who were descended from Puru. O tell me of each as he was
possessed of prowess and achievements. I have, indeed, heard that in
Puru’s line there was not a single one who was wanting in good behaviour
and prowess, or who was without sons. O thou of ascetic wealth, I desire
to hear the histories in detail of those famous monarchs endued with
learning and all accomplishments.’

“Vaisampayana said, ‘Asked by thee, I shall tell thee all about the
heroic-kings in Puru’s line, all equal unto Indra in prowess, possessing
great affluence and commanding the respect of all for their
accomplishments.

“Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa,
all of whom were mighty car-warriors. Amongst them, Pravira was the
perpetuator of the dynasty. Pravira had by his wife Suraseni a son named
Manasyu. And the latter of eyes like lotus-petals had his sway over the
whole Earth bounded by the four seas. And Manasyu had for his wife
Sauviri. And he begat upon her three sons called Sakta, Sahana, and
Vagmi. And they were heroes in battle and mighty car-warriors. The
intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten
sons who were all great bowmen. And they all grew up into heroes,
performing numerous sacrifices in honour of the gods. And they all had
sons, were learned in all branches of knowledge and ever devoted to
virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess;
Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great
strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu,
and Sannateyu the tenth of the prowess of the celestials. Amongst them
all, Richeyu became the sole monarch of the whole earth and was known by
the name of Anadhrishti. And in prowess he was like unto Vasava amongst
the celestials. And Anadhristi had a son of the name of Matinara who
became a famous and virtuous king and performed the Rajasuya and the
horse-sacrifice. And Matinara had four sons of immeasurable prowess,
viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst
them, Tansu of great prowess became the perpetrator of Puru’s line). And
he subjugated the whole earth and acquired great fame and splendour. And
Tansu begat a son of great prowess named Ilina. And he became the
foremost of all conquerors and brought the whole world under his
subjection. And Ilina begat upon his wife Rathantara five sons with
Dushmanta at their head, all equal in might unto the five elements. They
were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the
eldest of them, Dushmanta, became king. And Dushmanta had by his wife
Sakuntala an intelligent son named Bharata who became king. And Bharata
gave his name to the race of which he was the founder. And it is from him
that the fame of that dynasty hath spread so wide. And Bharata begat upon
his three wives nine sons in all. But none of them were like their father
and so Bharata was not at all pleased with them. Their mothers,
therefore, became angry and slew them all. The procreation of children by
Bharata, therefore, became vain. The monarch then performed a great
sacrifice and through the grace of Bharadwaja obtained a son named
Bhumanyu. And then Bharata, the great descendant of Puru, regarding
himself as really possessing a son, installed, O foremost one of
Bharata’s race, that son as his heir-apparent. And Bhumanyu begat upon
his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya,
Diviratha and Kichika. The eldest of them all, Suhotra, obtained the
throne and performed many Rajasuyas and horse-sacrifices. And Suhotra
brought under his sway the whole earth surrounded by her belt of seas and
full of elephants, kine and horses, and all her wealth of gems of gold.
And the earth afflicted with the weight of numberless human beings and
elephants, horses, and cats, was, as it were, about to sink. And during
the virtuous reign of Suhotra the surface of the whole earth was dotted
all over with hundreds and thousands, of sacrificial stakes. And the lord
of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz.,
Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the
perpetuator of the royal line. And he begat six sons,--Riksha was born of
the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala
and Rupina were born in that of Kesini. All the tribes of the Panchalas
are descended from Dushmanta and Parameshthin. And the Kushikas are the
sons of Jahnu of immeasurable prowess. And Riksha who was older than both
Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator
of the royal line. And, O king, it hath been heard by us that while
Samvarana, the son of Riksha, was ruling the earth, there happened a
great loss of people from famine, pestilence, drought, and disease. And
the Bharata princes were beaten by the troops of enemies. And the
Panchalas setting out to invade the whole earth with their four kinds of
troops soon brought the whole earth under their sway. And with their ten
Akshauhinis the king of the Panchalas defeated the Bharata prince.
Samvarana then with his wife and ministers, sons and relatives, fled in
fear, and took shelter in the forest on the banks of the Sindhu extending
to the foot of the mountains. There the Bharatas lived for a full
thousand years, within their fort. And after they had lived there a
thousand years, one day the illustrious Rishi Vasishtha approached the
exiled Bharatas, who, on going out, saluted the Rishi and worshipped him
by the offer of Arghya. And entertaining him with reverence, they
represented everything unto that illustrious Rishi. And after he was
seated on his seat, the king himself approached the Rishi and addressed
him, saying, ‘Be thou our priest, O illustrious one! We will endeavour to
regain our kingdom.’ And Vasishtha answered the Bharatas by saying, ‘Om’
(the sign of consent). It hath been heard by us that Vasishtha then
installed the Bharata prince in the sovereignty of all the Kshatriyas on
earth, making by virtue of his Mantras this descendant of Puru the
veritable horns of the wild bull or the tusks of the wild elephants. And
the king retook the capital that had been taken away from him and once
more made all monarchs pay tribute to him. The powerful Samvarana, thus
installed once more in the actual sovereignty of the whole earth,
performed many sacrifices at which the presents to the Brahmanas were
great.

“Samvarana begat upon his wife, Tapati, the daughter of Surya, a son
named Kuru. This Kuru was exceedingly virtuous, and therefore, he was
installed on the throne by his people. It is after his name that the
field called Kuru-jangala has become so famous in the world. Devoted to
asceticism, he made that field (Kurukshetra) sacred by practising
asceticism there. And it has been heard by us that Kuru’s highly
intelligent wife, Vahini, brought forth five sons, viz., Avikshit,
Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And
Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja,
Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari
the eighth. In the race of these were born, as the fruit of their pious
acts seven mighty car-warriors with Janamejaya at their head. And unto
Parikshit were born sons who were all acquainted with (the secrets of)
religion and profit. And they were named Kakshasena and Ugrasena, and
Chitrasena endued with great energy, and Indrasena and Sushena and
Bhimasena. And the sons of Janamejaya were all endued with great strength
and became celebrated all over the world. And they were Dhritarashtra who
was the eldest, and Pandu and Valhika, and Nishadha endued with great
energy, and then the mighty Jamvunada, and then Kundodara and Padati and
then Vasati the eighth. And they were all proficient in morality and
profit and were kind to all creatures. Among them Dhritarashtra became
king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka,
Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and
Dhritarashtra had many grandsons, of whom three only were famous. They
were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa
became unrivalled on earth. And, O bull in Bharata’s race, Pratipa begat
three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika.
The eldest Devapi adopted the ascetic course of life, impelled thereto by
the desire of benefiting his brothers. And the kingdom was obtained by
Santanu and the mighty car-warrior Valhika.

“O monarch, besides, there were born in the race of Bharata numberless
other excellent monarchs endued with great energy and like unto the
celestial Rishis themselves in virtue and ascetic power. And so also in
the race of Manu were born many mighty car-warriors like unto the
celestials themselves, who by their number swelled the Aila dynasty into
gigantic proportions.’”



SECTION XCV

(Sambhava Parva continued)

“Janamejaya said, ‘O Brahmana, I have now heard from thee this great
history of my ancestors. I had also heard from thee about the great
monarchs that were born in this line. But I have not been gratified, this
charming account being so short. Therefore, be pleased, O Brahmana, to
recite the delightful narrative just in detail commencing from Manu, the
lord of creation. Who is there that will not be charmed with such an
account, as it is sacred? The fame of these monarchs increased by their
wisdom, virtue, accomplishments, and high character, hath so swelled as
to cover the three worlds. Having listened to the history, sweet as
nectar, of their liberality, prowess, physical strength, mental vigour,
energy, and perseverance, I have not been satiated!’

“Vaisampayana said, ‘Hear then, O monarch, as I recite in full the
auspicious account of thy own race just as I had heard it from Dwaipayana
before.

“Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu,
and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and
Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives,
viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of
Vrishaparvan. Here occurs a sloka regarding (Yayati’s) descendants,
‘Devayani gave birth to Yadu and Turvasu; and Vrishaparvan’s daughter,
Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of
Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of
the name of Kausalya, on whom he begat a son named Janamejaya who
performed three horse-sacrifices and a sacrifice called Viswajit. And
then he entered into the woods. And Janamejaya had married Ananta, the
daughter of Madhava, and begat upon her a son called Prachinwat. And the
prince was so called because he had conquered all the eastern countries
up to the very confines of the region where the Sun rises. And Prachinwat
married Asmaki, a daughter of the Yadavas and begat upon her a son named
Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and
begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the
daughter of Kritavirya and begat upon her a son named Sarvabhauma. And
Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having
obtained her by force. And he begat upon her a son named Jayatsena, who
married Susrava, the daughter of the Vidarbha king and begat upon her
Avachina, And Avachina also married another princess of Vidarbha, Maryada
by name. And he begat on her a son named Arihan. And Arihan married Angi
and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter
of Prasenajit. And of her was born Ayutanayi. And he was so called
because he had performed a sacrifice at which the fat of an Ayuta (ten
thousands) of male beings was required. And Ayutanayi took for a wife
Kama, the daughter of Prithusravas. And by her was born a son named
Akrodhana, who took to wife Karambha, the daughter of the king of
Kalinga. And of her was born Devatithi, and Devatithi took for his wife
Maryada, the princess of Videha. And of her was born a son named Arihan.
And Arihan took to wife Sudeva, the princess of Anga, and upon her he
begat a son named Riksha. And Riksha married Jwala, the daughter of
Takshaka, and he begat upon her a son of the name of Matinara, who
performed on the bank of Saraswati the twelve years’ sacrifice said to be
so efficacious. On conclusion of the sacrifice, Saraswati appeared in
person before the king and chose him for husband. And he begat upon her a
son named Tansu. Here occurs a sloka descriptive of Tansu’s descendants.

“Tansu was born of Saraswati by Matinara. And Tansu himself begat a son
named Ilina on his wife, the princess Kalingi.

“Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the
eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.
And he begat on her a son named Bharata. Here occurs two slokas about
(Dushmanta’s) descendants.

“The mother is but the sheath of flesh in which the father begets the
son. Indeed the father himself is the son. Therefore, O Dushmanta,
support thy son and insult not Sakuntala. O god among men, the father
himself becoming the son rescueth himself from hell. Sakuntala hath truly
said that thou art the author of this child’s being.

“It is for this (i.e., because the king supported his child after hearing
the above speech of the celestial messenger) that Sakuntala’s son came to
be called Bharata (the supported). And Bharata married Sunanda, the
daughter of Sarvasena, the king of Kasi, and begat upon her the son named
Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he
begat upon her a son Suhotra who married Suvarna, the daughter of
Ikshvaku. To her was born a son named Hasti who founded this city, which
has, therefore, been called Hastinapura. And Hasti married Yasodhara, the
princess of Trigarta. And of her was born a son named Vikunthana who took
for a wife Sudeva, the princess of Dasarha. And by her was born a son
named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari,
Visala and Riksha. And he begat on them two thousand and four hundred
sons. But amongst them all, Samvarana became the perpetuator of the
dynasty. And Samvarana took for his wife Tapati, the daughter of
Vivaswat. And of her was born Kuru, who married Subhangi, the princess of
Dasarha. And he begat on her a son named Viduratha, who took to wife
Supriya, the daughter of the Madhavas. And he begat upon her a son named
Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of
her was born a son named Parikshit, who took for his wife Suvasa, the
daughter of the Vahudas, and begat upon her a son named Bhimasena. And
Bhimasena married Kumari, the princess of Kekaya and begat upon her
Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the
daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu
and Valhika. And Devapi, while still a boy, entered the woods as a
hermit. And Santanu became king. Here occurs a sloka in respect of
Santanu.

“Those old men that were touched by this monarch not only felt an
indescribable sensation of pleasure but also became restored to youth.
Therefore, this monarch was called Santanu.

“And Santanu married Ganga, who bore him a son Devavrata who was
afterwards called Bhishma. And Bhishma, moved by the desire of doing good
to his father, got him married to Satyavati who was also called
Gandhakali. And in her maidenhood she had a son by Parasara, named
Dwaipayana. And upon her Santanu begat two other sons named Chitrangada
and Vichitravirya. And before they attained to majority, Chitrangada had
been slain by the Gandharvas. But Vichitravirya became king, and married
the two daughters of the king of Kasi, named Amvika and Amvalika. But
Vichitravirya died childless. Then Satyavati began to think as to how the
dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi
Dwaipayana. The latter coming before her, asked, ‘What are thy commands?’
‘She said, ‘Thy brother Vichitravirya hath gone to heaven childless.
Beget virtuous children for him.’ Dwaipayana, consenting to this, begat
three children, viz., Dhritarashtra, Pandu, and Vidura. King
Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of
the boon granted by Dwaipayana. And amongst those hundred sons of
Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana,
Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti,
also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a
deer covering its mate. That was really a Rishi in the form of a deer.
Seeing the deer in that attitude, he killed it with his arrows, before
its desire was gratified. Pierced with the king’s arrow, the deer quickly
changed its form and became a Rishi, and said unto Pandu, ‘O Pandu, thou
art virtuous and acquainted also with the pleasure derived from the
gratification of one’s desire. My desire unsatisfied, thou hast slain me!
Therefore, thou also, when so engaged and before thou art gratified,
shalt die!’ Pandu, hearing this curse, became pale, and from that time
would not go in unto his wives. And he told them these words, ‘Through my
own fault, I have been cursed! But I have heard that for the childless
there are no regions hereafter.’ Therefore, he solicited Kunti to have
offspring raised for him. And Kunti said, ‘Let it be’, So she raised up
offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by
Sakra, Arjuna. And Pandu, well-pleased with her, said, ‘This thy co-wife
is also childless. Therefore, cause her also to bear children.’ Kunti
saying, ‘So be it,’ imparted unto Madri the mantra of invocation. And on
Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And
(one day) Pandu, beholding Madri decked with ornaments, had his desire
kindled. And, as soon as he touched her, he died. Madri ascended the
funeral pyre with her lord. And she said unto Kunti, ‘Let these twins of
mine be brought up by thee with affection.’ After some time those five
Pandavas were taken by the ascetics of the woods to Hastinapura and there
introduced to Bhishma and Vidura. And after introducing them, the
ascetics disappeared in the very sight of all. And after the conclusion
of the speech of those ascetics, flowers were showered down upon the
spot, and the celestial drums also were beaten in the skies. The Pandavas
were then taken (by Bhishma). They then represented the death of their
father and performed his last honours duly. And as they were brought up
there, Duryodhana became exceedingly jealous of them. And the sinful
Duryodhana acting like Rakshasa tried various means to drive them away.
But what must be can never be frustrated. So all Duryodhana’s efforts
proved futile. Then Dhritarashtra sent them, by an act of deception to
Varanavata, and they went there willingly. There an endeavour was made to
burn them to death; but it proved abortive owing to the warning counsels
of Vidura. After that the Pandavas slew Hidimva, and then they went to a
town called Ekachakra. There also they slew a Rakshasa of the name of
Vaka and then went to Panchala. And there obtaining Draupadi for a wife
they returned to Hastinapura. And there they dwelt for some time in peace
and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma;
Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides
these, Yudhishthira, having obtained for his wife Devika, the daughter of
Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a
son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the
daughter of the king of Kasi, offered his own prowess as dower and begat
upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati,
brought away by force Subhadra. the sweet-speeched sister of Vasudeva,
and returned in happiness to Hastinapura. And he begat upon her a son
named Abhimanyu endued with all accomplishments and dear to Vasudeva
himself. And Nakula obtaining for his wife Karenumati, the princess of
Chedi, begat upon her a son named Niramitra. And Sahadeva also married
Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a
self-choice ceremony and begat upon her a son named Suhotra. And
Bhimasena had some time before begat upon Hidimva a son named
Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all,
Abhimanyu was the perpetuator of the family. He married Uttara, the
daughter of Virata, who brought forth a dead child whom Kunti took up on
her lap at the command of Vasudeva who said, ‘I will revive this child of
six months.’ And though born before time, having been burnt by the fire
of (Aswatthaman’s weapon) and, therefore, deprived of strength and energy
he was revived by Vasudeva and endued with strength, energy and prowess.
And after reviving him, Vasudeva said, ‘Because this child hath been born
in an extinct race, therefore, he shall be called Parikshit’. And
Parikshit married Madravati, thy mother, O king, and thou art born to
her, O Janamejaya! Thou hast also begotten two sons on thy wife
Vapushtama, named Satanika and Sankukarna. And Satanika also hath
begotten one son named Aswamedhadatta upon the princess of Videha.

“Thus have I, O king, recited the history of the descendants of Puru and
of the Pandavas. This excellent, virtue-increasing, and sacred history
should ever be listened to by vow-observing Brahmanas, by Kshatriyas
devoted to the practices of their order and ready to protect their
subjects; by Vaisyas with attention, and by Sudras with reverence, whose
chief occupation is to wait upon the three other orders. Brahmanas
conversant in the Vedas and other persons, who with attention and
reverence recite this sacred history or listen to it when recited,
conquer the heavens and attain to the abode of the blessed. They are also
always respected and adored by the gods, Brahamanas, and other men. This
holy history of Bharata hath been composed by the sacred and illustrious
Vyasa. Veda-knowing Brahmanas and other persons who with reverence and
without malice hear it recited, earn great religious merits and conquer
the heavens. Though sinning, they are not disregarded by any one. Here
occurs a sloka, ‘This (Bharata) is equal unto the Vedas: it is holy and
excellent. It bestoweth wealth, fame, and life. Therefore, it should be
listened to by men with rapt attention.’”



SECTION XCVI

(Sambhava Parva continued)

“Vaisampayana said, ‘There was a king known by the name of Mahabhisha
born in the race of Ikshvaku. He was the lord of all the earth, and was
truthful (in speech) and of true prowess. By a thousand horse-sacrifices
and a hundred Rajasuyas he had gratified the chief of the celestials and
ultimately attained to heaven.

“One day the celestials had assembled together and were worshipping
Brahman. Many royal sages and king Mahabhisha also were present on the
spot. And Ganga, the queen of rivers, also came there to pay her
adorations to the Grandsire. And her garments white as the beams of the
moon was displaced by the action of the wind. And as her person became
exposed, the celestials bent down their heads. But the royal sage
Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for
this cursed by Brahman, who said, ‘Wretch, as thou hast forgotten thyself
at the sight of Ganga, thou shalt be re-born on earth. But thou shall
again and again attain to these regions. And she, too, shall be born in
the world of men and shall do thee injuries. But when thy wrath shall be
provoked, thou shalt then be freed from my curse.’

“Vaisampayana continued, ‘King Mahabhisha then recollecting all the
monarchs and ascetics on earth, wished to be born as son to Pratipa of
great prowess. And the queen of rivers, too, seeing king Mahabhisha lose
his firmness, went away, thinking of him wishfully. And on her way, she
saw those dwellers in heaven, the Vasus, also pursuing the same path. And
the queen of rivers beholding them in the predicament, asked them, ‘Why
look ye so dejected? Ye dwellers in heaven, is everything right with
you?’ Those celestials, the Vasus, answered her, saying, ‘O queen of
rivers, we have been cursed, for a venial fault, by the illustrious
Vasishtha in anger. The foremost of excellent Rishis, Vasishtha, had been
engaged in his twilight adorations and seated as he was, he could not be
seen by us. We crossed him in ignorance. Therefore, in wrath he hath
cursed us, saying, Be ye born among men!’ It is beyond our power to
frustrate what hath been said by that utterance of Brahma. Therefore, O
river, thyself becoming a human female make us the Vasus, thy children. O
amiable one, we are unwilling to enter the womb of any human female.’
Thus addressed, the queen of rivers told them, ‘Be it so and asked them,
‘On earth, who is that foremost of men whom ye will make your father?’

“The Vasus replied, ‘On earth, unto Pratipa shall be born a son, Santanu,
who will be a king of world-wide fame.’ Ganga then said, ‘Ye celestials,
that is exactly my wish which ye sinless ones have expressed. I shall,
indeed, do good to that Santanu. That is also your desire as just
expressed.’ The Vasus then said, ‘It behoveth thee to throw thy children
after birth, into the water, so that, O thou of three courses (celestial,
terrestrial, and subterranean) we may be rescued soon without having to
live on earth for any length of time.’ Ganga then answered, ‘I shall do
what ye desire. But in order that his intercourse with me may not be
entirely fruitless, provide ye that one son at least may live.’ The Vasus
then replied, ‘We shall each contribute an eighth part of our respective
energies With the sum thereof, thou shall have one son according to thy
and his wishes. But this son shall not begat any children on earth.
Therefore, that son of thine endued with great energy, shall be
childless.’

“The Vasus, making this arrangement with Ganga, went away without Waiting
to the place they liked.’”



SECTION XCVII

(Sambhava Parva continued)

“Vaisampayana said. ‘There was a king of the name of Pratipa, who was
kind to all creatures. He spent many years in ascetic penances at the
source of the river Ganga. The accomplished and lovely Ganga, one day,
assuming the form of a beautiful female, and rising from the waters, made
up to the monarch. The celestial maiden, endued with ravishing beauty,
approached the royal sage engaged in ascetic austerities, and sat upon
his right thigh that was, for manly strength, a veritable Sala tree. When
the maiden of handsome face had so sat upon his lap, the monarch said
unto her, ‘O amiable one, what dost thou desire? What shall I do?’ The
damsel answered, ‘I desire thee, O king, for my husband! O foremost one
of the Kurus, be mine! To refuse a woman coming of her own accord is
never applauded by the wise.’ Pratipa answered, ‘O thou of the fairest
complexion, moved by lust, I never go in unto others’ wives or women that
are not of my order. This, indeed, is my virtuous vow.’ The maiden
rejoined, ‘I am not inauspicious or ugly. I am every way worthy of being
enjoyed. I am a celestial maiden of rare beauty; I desire thee for my
husband. Refuse me not, O king.’ To this Pratipa answered, ‘I am, ‘O
damsel, abstaining from that course to which thou wouldst incite me. If I
break my vow, sin will overwhelm and kill me. O thou of the fairest
complexion, thou hast embraced me, sitting on my right thigh. But, O
timid one, know that this is the seat for daughters and daughters-in-law.
The left lap is for the wife, but thou hast not accepted that. Therefore,
O best of women, I cannot enjoy thee as an object of desire. Be my
daughter-in-law. I accept thee for my son!’

“The damsel then said, ‘O virtuous one, let it be as thou sayest. Let me
be united with thy son. From my respect for thee, I shall be a wife of
the celebrated Bharata race. Ye (of the Bharata race) are the refuge of
all the monarchs on earth! I am incapable of numbering the virtues of
this race even within a hundred years. The greatness and goodness of many
celebrated monarchs of this race are limitless. O lord of all, let it be
understood now that when I become thy daughter-in-law, thy son shall not
be able to judge of the propriety of my acts. Living thus with thy son, I
shall do good to him and increase his happiness. And he shall finally
attain to heaven in consequence of the sons I shall bear him, and of his
virtues and good conduct.’

“Vaisampayana continued, ‘O king, having said so, the celestial damsel
disappeared then and there. And the king, too, waited for the birth of
his son in order to fulfil his promise.’

“About this time Pratipa, that light of the Kuru race, that bull amongst
Kshatriyas, was engaged, along with his wife, in austerities from desire
of offspring. And when they had grown old, a son was born unto them. This
was no other than Mahabhisha. And the child was called Santanu because he
was born when his father had controlled his passions by ascetic penances.
And the best of Kurus, Santanu, knowing that region of indestructible
bliss can be acquired by one’s deeds alone, became devoted to virtue.
When Santanu grew up into a youth, Pratipa addressed him and said, ‘Some
time ago, O Santanu, a celestial damsel came to me for thy good. If thou
meetest that fair-complexioned one in secret and if she solicit thee for
children, accept her as thy wife. And, O sinless one, judge not of the
propriety or impropriety of her action and ask not who she is, or whose
or whence, but accept her as thy wife at my command!’” Vaisampayana
continued, ‘Pratipa, having thus commanded his son Santanu and installed
him on his throne, retired into the woods. And king Santanu endued with
great intelligence and equal unto Indra himself in splendour, became
addicted to hunting and passed much of his time in the woods. And the
best of monarchs always slew deer and buffaloes. And one day, as he was
wandering along the bank of the Ganges, he came upon a region frequented
by Siddhas and Charanas. And there he saw a lovely maiden of blazing
beauty and like unto another Sri herself; of faultless and pearly teeth
and decked with celestial ornaments, and attired in garments of fine
texture that resembled in splendour the filaments of the lotus. And the
monarch, on beholding that damsel, became surprised, and his raptures
produced instant horripilation. With steadfast gaze he seemed to be
drinking her charms, but repeated draughts failed to quench his thirst.
The damsel also beholding the monarch of blazing splendour moving about
in great agitation, was moved herself and experienced an affection for
him. She gazed and gazed and longed to gaze on him evermore. The monarch
then in soft words addressed her and said, ‘O slender-waisted one, be
thou a goddess or the daughter of a Danava, be thou of the race of the
Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou
of human origin, O thou of celestial beauty, I solicit thee to be my
wife!’”



SECTION XCVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘The maiden then, hearing those soft and sweet words
of the smiling monarch, and remembering her promise to the Vasus,
addressed the king in reply. Of faultless features, the damsel sending a
thrill of pleasure into the heart by every word she uttered, said, ‘O
king, I shall become thy wife and obey thy commands. But, O monarch, thou
must not interfere with me in anything I do, be it agreeable or
disagreeable. Nor shall thou ever address me unkindly. As long as thou
shalt behave kindly I promise to live with thee. But I shall certainly
leave thee the moment thou interferest with me or speakest to me an
unkind word.’ The king answered, ‘Be it so.’ And thereupon the damsel
obtaining that excellent monarch, that foremost one of the Bharata race
for her husband, became highly pleased. And king Santanu also, obtaining
her for his wife, enjoyed to the full the pleasure of her company. And
adhering to his promise, he refrained from asking her anything. And the
lord of earth, Santanu, became exceedingly gratified with her conduct,
beauty, magnanimity, and attention to his comforts. And the goddess Ganga
also, of three courses (celestial, terrestrial, and subterranean)
assuming a human form of superior complexion and endued with celestial
beauty, lived happily as the wife of Santanu, having as the fruit of her
virtuous acts, obtained for her husband, that tiger among kings equal
unto Indra himself in splendour. And she gratified the king by her
attractiveness and affection, by her wiles and love, by her music and
dance, and became herself gratified. And the monarch was so enraptured
with his beautiful wife that months, seasons, and years rolled on without
his being conscious of them. And the king, while thus enjoying himself
with his wife, had eight children born unto him who in beauty were like
the very celestials themselves. But, O Bharata, those children, one after
another, as soon as they were born, were thrown into the river by Ganga
who said, ‘This is for thy good.’ And the children sank to rise no more.
The king, however, could not be pleased with such conduct. But he spoke
not a word about it lest his wife should leave him. But when the eighth
child was born, and when his wife as before was about to throw it
smilingly into the river, the king with a sorrowful countenance and
desirous of saving it from destruction, addressed her and said, ‘Kill it
not! Who art thou and whose? Why dost thou kill thy own children?
Murderess of thy sons, the load of thy sins is great!’” His wife, thus
addressed, replied, ‘O thou desirous of offspring, thou hast already
become the first of those that have children. I shall not destroy this
child of thine. But according to our agreement, the period of my stay
with thee is at an end. I am Ganga, the daughter of Jahnu. I am ever
worshipped by the great sages; I have lived with thee so long for
accomplishing the purposes of the celestials. The eight illustrious Vasus
endued with great energy had, from Vasishtha’s curse, to assume human
forms. On earth, besides thee, there was none else to deserve the honour
of being their begetter. There is no woman also on earth except one like
me, a celestial of human form, to become their mother. I assumed a human
form to bring them forth. Thou also, having become the father of the
eight Vasus, hast acquired many regions of perennial bliss. It was also
agreed between myself and the Vasus that I should free them from their
human forms as soon as they would be born. I have thus freed them from
the curse of the Rishi Apava. Blest be thou; I leave thee, O king! But
rear thou this child of rigid vows. That I should live with thee so long
was the promise I gave to the Vasus. And let this child be called
Gangadatta.’”



SECTION XCIX

(Sambhava Parva continued)

“Santanu asked, ‘What was the fault of the Vasus and who was Apava,
through whose curse the Vasus had to be born among men? What also hath
this child of thine, Gangadatta, done for which he shall have to live
among men? Why also were the Vasus, the lords of the three worlds,
condemned to be born amongst men? O daughter of Jahnu, tell me all.’

“Vaisampayana continued, ‘Thus addressed, the celestial daughter of
Jahnu, Ganga, then replied unto the monarch, her husband, that bull
amongst men, saying, ‘O best of Bharata’s race, he who was obtained as
son by Varuna was called Vasishtha, the Muni who afterwards came to be
known as Apava. He had his asylum on the breast of the king of mountains
called Meru. The spot was sacred and abounded with birds and beasts. And
there bloomed at all times of the year flowers of every season. And, O
best of Bharata’s race, that foremost of virtuous men, the son of Varuna,
practised his ascetic penances in those woods abounding with sweet roots
and water.

“Daksha had a daughter known by the name of Surabhi, who, O bull of
Bharata’s race, for benefiting the world, brought forth, by her
connection with Kasyapa, a daughter (Nandini) in the form of a cow. That
foremost of all kine, Nandini, was the cow of plenty (capable of granting
every desire). The virtuous son of Varuna obtained Nandini for his Homa
rites. And Nandini, dwelling in that hermitage which was adored by Munis,
roamed about fearlessly in those sacred and delightful woods.

“One day, O bull of Bharata’s race, there came into those woods adored by
the gods and celestial Rishis, the Vasus with Prithu at their head. And
wandering there with their wives, they enjoyed themselves in those
delightful woods and mountains. And as they wandered there, the
slender-waisted wife of one of the Vasus, O thou of the prowess of Indra,
saw in those woods Nandini, the cow of plenty. And seeing that cow
possessing the wealth of all accomplishments, large eyes, full udders,
fine tail, beautiful hoofs, and every other auspicious sign, and yielding
much milk, she showed the animal to her husband Dyu. O thou of the
prowess of the first of elephants, when Dyu was shown that cow, he began
to admire her several qualities and addressing his wife, said, ‘O
black-eyed girl of fair thighs, this excellent cow belongeth to that
Rishi whose is this delightful asylum. O slender-waisted one, that mortal
who drinketh the sweet milk of this cow remaineth in unchanged youth for
ten thousand years.’ O best of monarchs, hearing this, the
slender-waisted goddess of faultless features then addressed her lord of
blazing splendour and said, ‘There is on earth a friend of mine, Jitavati
by name, possessed of great beauty and youth. She is the daughter of that
god among men, the royal sage Usinara, endued with intelligence and
devoted to truth. I desire to have this cow, O illustrious one, with her
calf for that friend of mine. Therefore, O best of celestials, bring that
cow so that my friend drinking of her milk may alone become on earth free
from disease and decrepitude. O illustrious and blameless one, it
behoveth thee to grant me this desire of mine. There is nothing that
would be more agreeable to me.’ On hearing these words of his wife, Dyu,
moved by the desire of humouring her, stole that cow, aided by his
brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed
wife, did her bidding, forgetting at the moment the high ascetic merits
of the Rishi who owned her. He did not think at the time that he was
going to fall by committing the sin of stealing the cow.

“When the son of Varuna returned to his asylum in the evening with fruits
he had collected, he beheld not the cow with her calf there. He began to
search for them in the woods, but when the great ascetic of superior
intelligence found not his cow on search, he saw by his ascetic vision
that she had been stolen by the Vasus. His wrath was instantly kindled
and he cursed the Vasus, saying, ‘Because the Vasus have stolen my cow of
sweet milk and handsome tail, therefore, shall they certainly be born on
earth!’

“O thou bull of Bharata’s race, the illustrious Rishi Apava thus cursed
the Vasus in wrath. And having cursed them, the illustrious one set his
heart once more on ascetic meditation. And after that Brahmarshi of great
power and ascetic wealth had thus in wrath cursed the Vasus, the latter,
O king, coming to know of it, speedily came into his asylum. And
addressing the Rishi, O bull among kings, they endeavoured to pacify him.
But they failed, O tiger among men, to obtain grace from Apava--that
Rishi conversant, with all rules of virtue. The virtuous Apava, however,
said, ‘Ye Vasus, with Dhava and others, ye have been cursed by me. But ye
shall be freed from my curse within a year of your birth among men. But
he for whose deed ye have been cursed by me he, viz., Dyu, shall for his
sinful act, have to dwell on earth for a length of time. I shall not make
futile the words I have uttered in wrath. Dyu, though dwelling on Earth,
shall not beget children. He shall, however, be virtuous and conversant
with the scriptures. He shall be an obedient son to his father, but he
shall have to abstain from the pleasure of female companionship.’

“Thus addressing the Vasus, the great Rishi went away. The Vasus then
together came to me. And, O king, the begged of me the boon that as soon
as they would be born, I should throw them into the water. And, O best of
kings, I did as they desired, in order to free them from their earthly
life. And O best of kings, from the Rishi’s curse, this one only, viz.,
Dyu, himself, is to live on earth for some time.’

“Vaisampayana continued, ‘Having said this, the goddess disappeared then
and there. And taking with her the child, she went away to the region she
chose. And that child of Santanu was named both Gangeya and Devavrata and
excelled his father in all accomplishments.

“Santanu, after the disappearance of his wife, returned to his capital
with a sorrowful heart. I shall now recount to thee the many virtues and
the great good fortune of the illustrious king Santanu of the Bharata
race. Indeed, it is this splendid history that is called the
Mahabharata.’”



SECTION C

(Sambhava Parva continued )

“Vaisampayana said, ‘The monarch Santanu, the most adored of the gods and
royal sages, was known in all the worlds for his wisdom, virtues, and
truthfulness (of speech). The qualities of self-control, liberality,
forgiveness, intelligence, modesty, patience and superior energy ever
dwelt in that bull among men, viz., Santanu, that great being endued with
these accomplishments and conversant with both religion and profit, the
monarch was at once the protector of the Bharata race and all human
beings. His neck was marked with (three) lines, like a conch-shell; his
shoulders were broad, and he resembled in prowess an infuriated elephant.
It would seem that all the auspicious signs of royalty dwelt in his
person, considering that to be their fittest abode. Men, seeing the
behaviour of that monarch of great achievements came to know that virtue
was ever superior to pleasure and profit. These were the attributes that
dwelt in that great being--that bull among men--Santanu. And truly there
was never a king like Santanu. All the kings of the earth, beholding him
devoted to virtue, bestowed upon that foremost of virtuous men the title
of King of kings. And all the kings of the earth during the time of that
lord-protector of the Bharata race, were without woe and fear and anxiety
of any kind. And they all slept in peace, rising from bed every morning
after happy dreams. And owing to that monarch of splendid achievements
resembling Indra himself in energy, all the kings of the earth became
virtuous and devoted to liberality, religious acts and sacrifices. And
when the earth was ruled by Santanu and other monarchs like him, the
religious merits of every order increased very greatly. The Kshatriyas
served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the
Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas.
And Santanu residing in Hastinapura, the delightful capital of the Kurus,
ruled the whole earth bounded by seas. He was truthful and guileless, and
like the king of the celestials himself conversant with the dictates of
virtue. And from the combination in him of liberality, religion and
asceticism, he acquired a great good fortune. He was free from anger and
malice, and was handsome in person like Soma himself. In splendour he was
like the Sun and in impetuosity of valour like Vayu. In wrath he was like
Yama, and in patience like the Earth. And, O king, while Santanu ruled
the earth, no deer, boars, birds, or other animals were needlessly slain.
In his dominions the great virtue of kindness to all creatures prevailed,
and the king himself, with the soul of mercy, and void of desire and
wrath, extended equal protection unto all creatures. Then sacrifices in
honour of the gods, the Rishis, and Pitris commenced, and no creature was
deprived of life sinfully. And Santanu was the king and father of all--of
those that were miserable and those that had no protectors, of birds and
beasts, in fact, of every created thing. And during the rule of the best
of Kurus--of that king of kings--speech became united with truth, and the
minds of men were directed towards liberality and virtue. And Santanu,
having enjoyed domestic felicity for six and thirty years, retired into
the woods.

“And Santanu’s son, the Vasu born of Ganga, named Devavrata resembled
Santanu himself in personal beauty, in habits and behaviour, and in
learning. And in all branches of knowledge worldly or spiritual his skill
was very great. His strength and energy were extraordinary. He became a
mighty car-warrior. In fact he was a great king.

“One day, while pursuing along the banks of the Ganges a deer that he had
struck with his arrow, king Santanu observed that the river had become
shallow. On observing this, that bull among men, viz., Santanu, began to
reflect upon this strange phenomenon. He mentally asked why that first of
rivers ran out so quickly as before. And while seeking for a cause, the
illustrious monarch beheld that a youth of great comeliness, well-built
and amiable person, like Indra himself, had, by his keen celestial
weapon, checked the flow of the river. And the king, beholding this
extraordinary feat of the river Ganga having been checked in her course
near where that youth stood, became very much surprised. This youth was
no other than Santanu’s son himself. But as Santanu had seen his son only
once a few moments after his birth, he had not sufficient recollection to
identify that infant with the youth before his eyes. The youth, however,
seeing his father, knew him at once, but instead of disclosing himself,
he clouded the king’s perception by his celestial powers of illusion and
disappeared in his very sight.

“King Santanu, wondering much at what he saw and imagining the youth to
be his own son then addressed Ganga and said, ‘Show me that child.’ Ganga
thus addressed, assuming a beautiful form, and holding the boy decked
with ornaments in her right arm, showed him to Santanu. And Santanu did
not recognise that beautiful female bedecked with ornaments and attired
in fine robes of white, although he had known her before. And Ganga said,
‘O tiger among men, that eighth son whom thou hadst some time before
begat upon me is this. Know that this excellent child is conversant with
all weapons, O monarch, take him now. I have reared him with care. And go
home, O tiger among men, taking him with thee. Endued with superior
intelligence, he has studied with Vasishtha the entire Vedas with their
branches. Skilled in all weapons and a mighty bowman, he is like Indra in
battle. And, O Bharata, both the gods and the Asuras look upon him with
favour. Whatever branches of knowledge are known to Usanas, this one
knoweth completely. And so is he the master of all those Sastras that the
son of Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth.
And all the weapons known to the powerful and invincible Rama, the son of
Jamadagni are known to this thy illustrious son of mighty arms. O king of
superior courage, take this thy own heroic child given unto thee by me.
He is a mighty bowman and conversant with the interpretation of all
treatises on the duties of a king.’ Thus commanded by Ganga, Santanu took
his child resembling the Sun himself in glory and returned to his
capital. And having reached his city that was like unto the celestial
capital, that monarch of Puru’s line regarded himself greatly fortunate.
And having summoned all the Pauravas together, for the protection of his
kingdom he installed his son as his heir-apparent. And O bull of
Bharata’s race, the prince soon gratified by his behaviour his father and
the other members of the Paurava race: in fact, all the subjects of the
kingdom. And the king of incomparable prowess lived happily with that son
of his.

“Four years had thus passed away, when the king one day went into the
woods on the bank of the Yamuna. And while the king was rambling there,
he perceived a sweet scent coming from an unknown direction. And the
monarch, impelled by the desire of ascertaining the cause, wandered
hither and thither. And in course of his ramble, he beheld a black-eyed
maiden of celestial beauty, the daughter of a fisherman. The king
addressing her, said, ‘Who art thou, and whose daughter? What dost thou
do here, O timid one?’ She answered, ‘Blest be thou! I am the daughter of
the chief of the fishermen. At his command, I am engaged for religious
merit, in rowing passengers across this river in my boat.’ And Santanu,
beholding that maiden of celestial form endued with beauty, amiableness,
and such fragrance, desired her for his wife. And repairing unto her
father, the king solicited his consent to the proposed match. But the
chief of the fishermen replied to the monarch, saying, ‘O king, as soon
as my daughter of superior complexion was born, it was of course,
understood that she should be bestowed upon a husband. But listen to the
desire I have cherished all along in my heart. O sinless one, thou art
truthful: if thou desirest to obtain this maiden as a gift from me, give,
me then this pledge. If, indeed, thou givest the pledge, I will of course
bestow my daughter upon thee for truly I can never obtain a husband for
her equal to thee.’

“Santanu, hearing this, replied, ‘When I have heard of the pledge thou
askest, I shall then say whether I would be able to grant it. If it is
capable of being granted, I shall certainly grant it. Otherwise how shall
I grant it.’ The fisherman said, ‘O king, what I ask of thee is this: the
son born of this maiden shall be installed by thee on thy throne and none
else shall thou make thy successor.’

“Vaisampayana continued, ‘O Bharata, when Santanu heard this, he felt no
inclination to grant such a boon, though the fire of desire sorely burnt
him within. The king with his heart afflicted by desire returned to
Hastinapura, thinking all the way of the fisherman’s daughter. And having
returned home, the monarch passed his time in sorrowful meditation. One
day, Devavrata approaching his afflicted father said, ‘All is prosperity
with thee; all chiefs obey thee; then how is it that thou grievest thus?
Absorbed in thy own thoughts, thou speakest not a word to me in reply.
Thou goest not out on horse-back now; thou lookest pale and emaciated,
having lost all animation. I wish to know the disease thou sufferest
from, so that I may endeavour to apply a remedy.’ Thus addressed by his
son, Santanu answered, ‘Thou sayest truly, O son, that I have become
melancholy. I will also tell thee why I am so. O thou of Bharata’s line,
thou art the only scion of this our large race. Thou art always engaged
in sports of arms and achievements of prowess. But, O son, I am always
thinking of the instability of human life. If any danger overtake thee, O
child of Ganga, the result is that we become sonless. Truly thou alone
art to me as a century of sons. I do not, therefore, desire to wed again.
I only desire and pray that prosperity may ever attend thee so that our
dynasty may be perpetuated. The wise say that he that hath one son hath
no son. Sacrifices before fire and the knowledge of the three Vedas
yield, it is true, everlasting religious merit, but all these, in point
of religious merit, do not, come up to a sixteenth part of the religious
merit attainable on the birth of a son. Indeed, in this respect, there is
hardly any difference between men and the lower animals. O wise one, I do
not entertain a shadow of doubt that one attains to heaven in consequence
of his having begotten a son. The Vedas which constitute the root of the
Puranas and are regarded as authoritative even by the gods, contain
numerous proof of this. O thou of Bharata’s race, thou art a hero of
excitable temper, who is always engaged in the exercise of arms. It is
very probable that thou wilt be slain on the field of battle. If it so
happen, what then will be the state of the Bharata dynasty, It is this
thought that hath made me so melancholy. I have now told thee fully the
causes of my sorrow.’

“Vaisampayana continued, ‘Devavrata who was endued with great
intelligence, having ascertained all this from the king, reflected within
himself for a while. He then went to the old minister devoted to his
father’s welfare and asked him about the cause of the king’s grief. O
bull of Bharata’s race, when the prince questioned the minister, the
latter told him about the boon that was demanded by the chief of the
fishermen in respect of his daughter Gandhavati. Then Devavrata,
accompanied by many Kshatriya chiefs of venerable age, personally
repaired to the chief of the fishermen and begged of him his daughter on
behalf of the king. The chief of the fishermen received him with due
adorations, and, O thou of Bharata’s race, when the prince took his seat
in the court of the chief, the latter addressed him and said, ‘O bull
among the Bharatas, thou art the first of all wielders of weapons and the
only son of Santanu. Thy power is great. But I have something to tell
thee. If the bride’s father was Indra himself, even then he would have to
repent of rejecting such an exceedingly honourable and desirable proposal
of marriage. The great man of whose seed this celebrated maiden named
Satyavati was born, is, indeed, equal to you in virtue. He hath spoken to
me on many occasions of the virtues of thy father and told me that, the
king alone is worthy of (marrying) Satyavati. Let me tell you that I have
even rejected the solicitations of that best of Brahmarshis--the
celestial sage Asita--who, too, had often asked for Satyavati’s hand in
marriage. I have only one word to say on the part of this maiden. In the
matter of the proposed marriage there is one great objection founded on
the fact of a rival in the person of a co-wife’s son. O oppressor of all
foes, he hath no security, even if he be an Asura or a Gandharva, who
hath a rival in thee. There is this only objection to the proposed
marriage, and nothing else. Blest be thou! But this is all I have to say
in the matter of the bestowal or otherwise, of Satyavati.’

“Vaisampayana continued, ‘O thou of Bharata’s race, Devavrata, having
heard these words, and moved by the desire of benefiting his father thus
answered in the hearing of the assembled chiefs, ‘O foremost of truthful
men, listen to the vow I utter! The man has not been or will not be born,
who will have the courage to take such a vow! I shall accomplish all that
thou demandest! The son that may be born of this maiden shall be our
king.’ Thus addressed, the chief of the fishermen, impelled by desire of
sovereignty (for his daughter’s son), to achieve the almost impossible,
then said, ‘O thou of virtuous soul, thou art come hither as full agent
on behalf of thy father Santanu of immeasurable glory; be thou also the
sole manager on my behalf in the matter of the bestowal of this my
daughter. But, O amiable one, there is something else to be said,
something else to be reflected upon by thee. O suppressor of foes, those
that have daughters, from the very nature of their obligations, must say
what I say. O thou that art devoted to truth, the promise thou hast given
in the presence of these chiefs for the benefit of Satyavati, hath,
indeed, been worthy of thee. O thou of mighty arms, I have not the least
doubt of its ever being violated by thee. But I have my doubts in respect
of the children thou mayst beget.’

“Vaisampayana continued, ‘O king, the son of Ganga, devoted to truth,
having ascertained the scruples of the chief of the fishermen, then said,
moved thereto by the desire of benefiting his father, ‘Chief of
fishermen, thou best of men, listen to what I say in the presence of
these assembled kings. Ye kings, I have already relinquished my right to
the throne, I shall now settle the matter of my children. O fisherman,
from this day I adopt the vow of Brahmacharya (study and meditation in
celibacy). If I die sonless, I shall yet attain to regions of perennial
bliss in heaven!’

“Vaisampayana continued, ‘Upon these words of the son of Ganga, the hair
on the fisherman’s body stood on end from glee, and he replied, ‘I bestow
my daughter!’ Immediately after, the Apsaras and the gods with diverse
tribes of Rishis began to rain down flowers from the firmament upon the
head of Devavrata and exclaimed, ‘This one is Bhishma (the terrible).’
Bhishma then, to serve his father, addressed the illustrious damsel and
said, ‘O mother, ascend this chariot, and let us go unto our house.’

“Vaisampayana continued, ‘Having said this, Bhishma helped the beautiful
maiden into his chariot. On arriving with her at Hastinapura, he told
Santanu everything as it had happened. And the assembled kings, jointly
and individually, applauded his extraordinary act and said, ‘He is really
Bhishma (the terrible)!’ And Santanu also, hearing of the extraordinary
achievements of his son, became highly gratified and bestowed upon the
high-souled prince the boon of death at will, saying, ‘Death shall never
come to thee as long as thou desirest to live. Truly death shall approach
thee, O sinless one, having first obtained thy command.’”



SECTION CI

(Sambhava Parva continued)

“Vaisampayana said, ‘O monarch, after the nuptials were over, king
Santanu established his beautiful bride in his household. Soon after was
born of Satyavati an intelligent and heroic son of Santanu named
Chitrangada. He was endued with great energy and became an eminent man.
The lord Santanu of great prowess also begat upon Satyavati another son
named Vichitravirya, who became a mighty bowman and who became king after
his father. And before that bull among men, viz., Vichitravirya, attained
to majority, the wise king Santanu realised the inevitable influence of
Time. And after Santanu had ascended to heaven. Bhishma, placing himself
under the command of Satyavati, installed that suppressor of foes, viz.,
Chitrangada, on the throne, who, having soon vanquished by his prowess
all monarchs, considered not any man as his equal. And beholding that he
could vanquish men, Asuras, and the very gods, his namesake, the powerful
king of the Gandharvas, approached him for an encounter. Between that
Gandharva and that foremost one of the Kurus, who were both very
powerful, there occurred on the field of Kurukshetra a fierce combat
which lasted full three years on the banks of the Saraswati. In that
terrible encounter characterised by thick showers of weapons and in which
the combatants ground each other fiercely, the Gandharva, who had greater
prowess or strategic deception, slew the Kuru prince. Having slain
Chitrangada--that first of men and oppressor of foes--the Gandharva
ascended to heaven. When that tiger among men endued with great prowess
was slain, Bhishma, the son of Santanu, performed, O king, all his
obsequies. He then installed the boy Vichitravirya of mighty arms, still
in his minority, on the throne of the Kurus. And Vichitravirya, placing
himself under the command of Bhishma, ruled the ancestral kingdom. And he
adored Santanu’s son Bhishma who was conversant with all the rules of
religion and law; so, indeed, Bhishma also protected him that was so
obedient to the dictates of duty.’”



SECTION CII

(Sambhava Parva continued)

“Vaisampayana said, ‘O thou of Kuru’s race, after Chitrangada was slain,
his successor Vichitravirya being a minor, Bhishma ruled the kingdom,
placing himself under the command of Satyavati. When he saw that his
brother, who was the foremost of intelligent men, attained to majority,
Bhishma set his heart upon marrying Vichitravirya. At this time he heard
that the three daughters of the king of Kasi, all equal in beauty to the
Apsaras themselves, would be married on the same occasion, selecting
their husbands at a self-choice ceremony. Then that foremost of
car-warriors, that vanquisher of all foes, at the command of his mother,
went to the city of Varanasi in a single chariot. There Bhishma, the son
of Santanu, saw that innumerable monarchs had come from all directions;
and there he also saw those three maidens that would select their own
husbands. And when the (assembled) kings were each being mentioned by
name, Bhishma chose those maidens (on behalf of his brother). And taking
them upon his chariot, Bhishma, that first of smiters in battle,
addressed the kings, O monarch, and said in a voice deep as the roar of
the clouds, ‘The wise have directed that when an accomplished person has
been invited, a maiden may be bestowed on him, decked with ornaments and
along with many valuable presents. Others again may bestow their
daughters by accepting a couple of kine. Some again bestow their
daughters by taking a fixed sum, and some take away maidens by force.
Some wed with the consent of the maidens, some by drugging them into
consent, and some by going unto the maidens’ parents and obtaining their
sanction. Some again obtain wives as presents for assisting at
sacrifices. Of these, the learned always applaud the eighth form of
marriage. Kings, however, speak highly of the Swyamvara (the fifth form
as above) and themselves wed according to it. But the sages have said
that, that wife is dearly to be prized who is taken away by force, after
the slaughter of opponents, from amidst the concourse of princes and
kings invited to a self-choice ceremony. Therefore, ye monarchs, I bear
away these maidens hence by force. Strive ye, to the best of your might,
to vanquish me or to be vanquished. Ye monarchs, I stand here resolved to
fight!’ Kuru prince, endued with great energy, thus addressing the
assembled monarchs and the king of Kasi, took upon his car those maidens.
And having taken them up, he sped his chariot away, challenging the
invited kings to a fight.

“The challenged monarchs then all stood up, slapping their arms and
biting their nether lips in wrath. And loud was the din produced, as, in
a great hurry, they began to cast off their ornaments and put on their
armour. And the motion of their ornaments and armour, O Janamejaya,
brilliant as these were, resembled meteoric flashes in the sky. And with
brows contracted and eyes red with rage, the monarchs moved in
impatience, their armour and ornaments dazzling or waving with their
agitated steps. The charioteers soon brought handsome cars with fine
horses harnessed thereto. Those splendid warriors then, equipped with all
kinds of weapons, rode on those cars, and with uplifted weapons pursued
the retreating chief of the Kurus. Then, O Bharata, occurred the terrible
encounter between those innumerable monarchs on one side and the Kuru
warrior alone on the other. And the assembled monarchs threw at their foe
ten thousand arrows at the same time. Bhishma, however speedily checked
those numberless arrows before they could come at him by means of a
shower of his own arrows as innumerable as the down on the body. Then
those kings surrounded him from all sides and rained arrows on him like
masses of clouds showering on the mountain-breast. But Bhishma, arresting
with his shafts the course of that arrowy downpour, pierced each of the
monarchs with three shafts. The latter, in their turn pierced Bhishma,
each with five shafts. But, O king, Bhishma checked those by his prowess
and pierced each of the contending kings with two shafts. The combat
became so fierce with that dense shower of arrows and other missiles that
it looked very much like the encounter between the celestials and the
Asuras of old, and men of courage who took no part in it were struck with
fear even to look at the scene. Bhishma cut off, with his arrows, on the
field of battle, bows, and flagstaffs, and coats of mail, and human heads
by hundreds and thousands. And such was his terrible prowess and
extraordinary lightness of hand, and such the skill with which he
protected himself, that the contending car-warriors, though his enemies,
began to applaud him loudly. Then that foremost of all wielders of
weapons having vanquished in battle all those monarchs, pursued his way
towards the capital of the Bharatas, taking those maidens with him.

“It was then, O king, that mighty car-warrior, king Salya of immeasurable
prowess, from behind summoned Bhishma, the son of Santanu, to an
encounter. And desirous of obtaining the maidens, he came upon Bhishma
like a mighty leader of a herd of elephants rushing upon another of his
kind, and tearing with his tusks the latter’s hips at the sight of a
female elephant in heat. And Salya of mighty arms, moved by wrath
addressed Bhishma and said, ‘Stay, Stay.’ Then Bhishma, that tiger among
men, that grinder of hostile armies, provoked by these words, flamed up
in wrath like a blazing fire. Bow in hand, and brow furrowed into
wrinkles, he stayed on his car, in obedience to Kshatriya usage having
checked its course in expectation of the enemy. All the monarchs seeing
him stop, stood there to become spectators of the coming encounter
between him and Salya. The two then began to exhibit their prowess (upon
each other) like roaring bulls of great strength at the sight of a cow in
rut. Then that foremost of men, king Salya covered Bhishma, the son of
Santanu with hundreds and thousands of swift-winged shafts. And those
monarchs seeing Salya thus covering Bhishma at the outset with
innumerable shafts, wondered much and uttered shouts of applause.
Beholding his lightness of hand in combat, the crowd of regal spectators
became very glad and applauded Salya greatly. That subjugator of hostile
towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became
very angry and said, ‘Stay, Stay’. In wrath, he commanded his charioteer,
saying, ‘Lead thou my car to where Salya is, so that I may slay him
instantly as Garuda slays a serpent.’ Then the Kuru chief fixed the
Varuna weapon on his bow-string, and with it afflicted the four steeds of
king Salya. And, O tiger among kings, the Kuru chief, then, warding off
with his weapons those of his foe, slew Salya’s charioteer. Then that
first of men, Bhishma, the son of Santanu, fighting for the sake of those
damsels, slew with the Aindra weapon the noble steeds of his adversary.
He then vanquished that best of monarchs but left him with his life. O
bull of Bharata’s race, Salya, after his defeat, returned to his kingdom
and continued to rule it virtuously. And O conqueror of hostile towns,
the other kings also, who had come to witness, the self-choice ceremony
returned to their own kingdoms.

“That foremost of smiters, viz., Bhishma, after defeating those monarchs,
set out with those damsels, for Hastinapura whence the virtuous Kuru
prince Vichitravirya ruled the earth like that best of monarchs, viz.,
his father Santanu. And, O king, passing through many forests, rivers,
hills, and woods abounding with trees, he arrived (at the capital) in no
time. Of immeasurable prowess in battle, the son of the ocean-going
Ganga, having slain numberless foes in battle without a scratch on his
own person, brought the daughters of the king of Kasi unto the Kurus as
tenderly if they were his daughters-in-law, or younger sisters, or
daughters. And Bhishma of mighty arms, impelled by the desire of
benefiting his brother, having by his prowess brought them thus, then
offered those maidens possessing every accomplishment unto Vichitravirya.
Conversant with the dictates of virtue, the son of Santanu, having
achieved such an extraordinary feat according to (kingly) custom, then
began to make preparations for his brother’s wedding. And when everything
about the wedding had been settled by Bhishma in consultation with
Satyavati, the eldest daughter of the king of Kasi, with a soft smile,
told him these words, ‘At heart I had chosen the king of Saubha for my
husband. He had, in his heart, accepted me for his wife. This was also
approved by my father. At the self-choice ceremony also I would have
chosen him as my lord. Thou art conversant with all the dictates of
virtue, knowing all this, do as thou likest.’ Thus addressed by that
maiden in the presence of the Brahmanas, the heroic Bhishma began to
reflect as to what should be done. As he was conversant with the rules of
virtue, he consulted with the Brahmanas who had mastered the Vedas, and
permitted Amba, the eldest daughter of the ruler of Kasi to do as she
liked. But he bestowed with due rites the two other daughters, Ambika and
Ambalika on his younger brother Vichitravirya. And though Vichitravirya
was virtuous and abstemious, yet, proud of youth and beauty, he soon
became lustful after his marriage. And both Ambika and Ambalika were of
tall stature, and of the complexion of molten gold. And their heads were
covered with black curly hair, and their finger-nails were high and red;
their hips were fat and round, and their breasts full and deep. And
endued with every auspicious mark, the amiable young ladies considered
themselves to be wedded to a husband who was every way worthy of
themselves, and extremely loved and respected Vichitravirya. And
Vichitravirya also, endued with the prowess of the celestials and the
beauty of the twin Aswins, could steal the heart of any beautiful woman.
And the prince passed seven years uninterruptedly in the company of his
wives. He was attacked while yet in the prime of youth, with phthisis.
Friends and relatives in consultation with one another tried to effect a
cure. But in spite of all efforts, the Kuru prince died, setting like the
evening sun. The virtuous Bhishma then became plunged into anxiety and
grief, and in consultation with Satyavati caused the obsequial rites of
the deceased to be performed by learned priests and the several of the
Kuru race.’”



SECTION CIII

(Sambhava Parva continued)

“Vaisampayana said, ‘The unfortunate Satyavati then became plunged in
grief on account of her son. And after performing with her
daughters-in-law the funeral rites of the deceased, consoled, as best she
could, her weeping daughters-in-law and Bhishma, that foremost of all
wielders of weapons. And turning her eyes to religion, and to the
paternal and maternal lines (of the Kurus), she addressed Bhishma and
said ‘The funeral cake, the achievements, and the perpetuation of the
line of the virtuous and celebrated Santanu of Kuru’s race, all now
depend on thee. As the attainment of heaven is inseparable from good
deeds, as long life is inseparable from truth and faith, so is virtue
inseparable from thee. O virtuous one, thou art well-acquainted, in
detail and in the abstract, with the dictates of virtue, with various
Srutis, and with all the branches of the Vedas; know very well that thou
art equal unto Sukra and Angiras as regards firmness in virtue, knowledge
of the particular customs of families, and readiness of inventions under
difficulties. Therefore, O foremost of virtuous men, relying on thee
greatly, I shall appoint thee in a certain matter. Hearing me, it
behoveth thee to do my bidding. O bull among men, my son and thy brother,
endued with energy and dear unto thee, hath gone childless to heaven
while still a boy. These wives of thy brother, the amiable daughters of
the ruler of Kasi, possessing beauty and youth, have become desirous of
children. Therefore, O thou of mighty arms, at my command, raise
offspring on them for the perpetuation of our line. It behoveth thee to
guard virtue against loss. Install thyself on the throne and rule the
kingdom of the Bharatas. Wed thou duly a wife. Plunge not thy ancestors
into hell.’

“Vaisampayana continued, ‘Thus addressed by his mother and friends and
relatives, that oppressor of foes, the virtuous Bhishma, gave this reply
conformable to the dictates of virtue, ‘O mother, what thou sayest is
certainly sanctioned by virtue. But thou knowest what my vow is in the
matter of begetting children. Thou knowest also all that transpired in
connection with thy dower. O Satyavati, I repeat the pledge I once gave,
viz., I would renounce three worlds, the empire of heaven, anything that
may be greater than that, but truth I would never renounce. The earth may
renounce its scent, water may renounce its moisture, light may renounce
its attribute of exhibiting forms, air may renounce its attribute of
touch, the sun may renounce his glory, fire, its heat, the moon, his
cooling rays, space, its capacity of generating sound, the slayer of
Vritra, his prowess, the god of justice, his impartiality; but I cannot
renounce truth.’ Thus addressed by her son endued with wealth of energy,
Satyavati said unto Bhishma, ‘O thou whose prowess is truth, I know of
thy firmness in truth. Thou canst, if so minded, create, by the help of
thy energy, three worlds other than those that exist. I know what thy vow
was on my account. But considering this emergency, bear thou the burden
of the duty that one oweth to his ancestors. O punisher of foes, act in
such a way that the lineal link may not be broken and our friends and
relatives may not grieve.’ Thus urged by the miserable and weeping
Satyavati speaking such words inconsistent with virtue from grief at the
loss of her son, Bhishma addressed her again and said, ‘O Queen, turn not
thy eyes away from virtue. O, destroy us not. Breach of truth by a
Kshatriya is never applauded in our treatises on religion. I shall soon
tell thee, O Queen, what the established Kshatriya usage is to which
recourse may be had to prevent Santanu’s line becoming extinct on earth.
Hearing me, reflect on what should be done in consultation with learned
priests and those that are acquainted with practices allowable in times
of emergency and distress, forgetting not at the same time what the
ordinary course of social conduct is.’”



SECTION CIV

(Sambhava Parva continued)

“Bhishma continued, ‘In olden days, Rama, the son of Jamadagni, in anger
at the death of his father, slew with his battle axe the king of the
Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the
Haihaya king), achieved a most difficult feat in the world. Not content
with this, he set out on his chariot for the conquest of the world, and
taking up his bow he cast around his mighty weapons to exterminate the
Kshatriyas. And the illustrious scion of Bhrigu’s race, by means of his
swift arrows annihilated the Kshatriya tribe one and twenty times.

“And when the earth was thus deprived of Kshatriyas by the great Rishi,
the Kshatriya ladies all over the land had offspring raised by Brahmanas
skilled in the Vedas. It has been said in the Vedas that the sons so
raised belongeth to him that had married the mother. And the Kshatriya
ladies went in unto the Brahamanas not lustfully but from motives of
virtue. Indeed, it was thus that the Kshatriya race was revived.

“In this connection there is another old history that I will recite to
you. There was in olden days a wise Rishi of the name of Utathya. He had
a wife of the name Mamata whom he dearly loved. One day Utathya’s younger
brother Vrihaspati, the priest of the celestials, endued with great
energy, approached Mamata. The latter, however, told her husband’s
younger brother--that foremost of eloquent men--that she had conceived
from her connection with his elder brother and that, therefore, he should
not then seek for the consummation of his wishes. She continued, ‘O
illustrious Vrihaspati, the child that I have conceived hath studied in
his mother’s womb the Vedas with the six Angas, Semen tuum frustra perdi
non potest. How can then this womb of mine afford room for two children
at a time? Therefore, it behoveth thee not to seek for the consummation
of thy desire at such a time. Thus addressed by her, Vrihaspati, though
possessed of great wisdom, succeeded not in suppressing his desire. Quum
auten jam cum illa coiturus esset, the child in the womb then addressed
him and said, ‘O father, cease from thy attempt. There is no space here
for two. O illustrious one, the room is small. I have occupied it first.
Semen tuum perdi non potest. It behoveth thee not to afflict me.’ But
Vrihaspati without listening to what that child in the womb said, sought
the embraces of Mamata possessing the most beautiful pair of eyes. Ille
tamen Muni qui in venture erat punctum temporis quo humor vitalis jam
emissum iret providens, viam per quam semen intrare posset pedibus
obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the
illustrious Vrihaspati, beholding this, became indignant, and reproached
Utathya’s child and cursed him, saying, ‘Because thou hast spoken to me
in the way thou hast at a time of pleasure that is sought after by all
creatures, perpetual darkness shall overtake thee.’ And from this curse
of the illustrious Vrishaspati Utathya’s child who was equal unto
Vrihaspati in energy, was born blind and came to be called Dirghatamas
(enveloped in perpetual darkness). And the wise Dirghatamas, possessed of
a knowledge of the Vedas, though born blind, succeeded yet by virtue of
his learning, in obtaining for a wife a young and handsome Brahmana
maiden of the name of Pradweshi. And having married her, the illustrious
Dirghatamas, for the expansion of Utathya’s race, begat upon her several
children with Gautama as their eldest. These children, however, were all
given to covetousness and folly. The virtuous and illustrious Dirghatamas
possessing complete mastery over the Vedas, soon after learnt from
Surabhi’s son the practices of their order and fearlessly betook himself
to those practices, regarding them with reverence. (For shame is the
creature of sin and can never be where there is purity of intention).
Then those best of Munis that dwelt in the same asylum, beholding him
transgress the limits of propriety became indignant, seeing sin where sin
was not. And they said, ‘O, this man, transgresseth the limit of
propriety. No longer doth he deserve a place amongst us. Therefore, shall
we all cast this sinful wretch off.’ And they said many other things
regarding the Muni Dirghatamas. And his wife, too, having obtained
children, became indignant with him.

“The husband then addressing his wife Pradweshi, said, ‘Why is it that
thou also hast been dissatisfied with me?’ His wife answered, ‘The
husband is called the Bhartri because he supporteth the wife. He is
called Pati because he protecteth her. But thou art neither, to me! O
thou of great ascetic merit, on the other hand, thou hast been blind from
birth, it is I who have supported thee and thy children. I shall not do
so in future.’

“Hearing these words of his wife, the Rishi became indignant and said
unto her and her children, ‘Take me unto the Kshatriyas and thou shalt
then be rich.’ His wife replied (by saying), ‘I desire not wealth that
may be procured by thee, for that can never bring me happiness. O best of
Brahmanas, do as thou likest. I shall not be able to maintain thee as
before.’ At these words of his wife, Dirghatamas said, ‘I lay down from
this day as a rule that every woman shall have to adhere to one husband
for her life. Be the husband dead or alive, it shall not be lawful for a
woman to have connection with another. And she who may have such
connection shall certainly be regarded as fallen. A woman without husband
shall always be liable to be sinful. And even if she be wealthy she shall
not be able to enjoy that wealth truly. Calumny and evil report shall
ever dog her.’ Hearing these words of her husband Pradweshi became very
angry, and commanded her sons, saying, ‘Throw him into the waters of
Ganga!’ And at the command of their mother, the wicked Gautama and his
brothers, those slaves of covetousness and folly, exclaiming, ‘Indeed,
why should we support this old man?--‘tied the Muni to a raft and
committing him to the mercy of the stream returned home without
compunction. The blind old man drifting along the stream on that raft,
passed through the territories of many kings. One day a king named Vali
conversant with every duty went to the Ganges to perform his ablutions.
And as the monarch was thus engaged, the raft to which the Rishi was
tied, approached him. And as it came, the king took the old man. The
virtuous Vali, ever devoted to truth, then learning who the man was that
was thus saved by him, chose him for raising up offspring. And Vali said,
‘O illustrious one, it behoveth thee to raise upon my wife a few sons
that shall be virtuous and wise.’ Thus addressed, the Rishi endued with
great energy, expressed his willingness. Thereupon king Vali sent his
wife Sudeshna unto him. But the queen knowing that the latter was blind
and old went not unto him, she sent unto him her nurse. And upon that
Sudra woman the virtuous Rishi of passions under full control begat
eleven children of whom Kakshivat was the eldest. And beholding those
eleven sons with Kakshivat as the eldest, who had studied all the Vedas
and who like Rishis were utterers of Brahma and were possessed of great
power, king Vali one day asked the Rishi saying, ‘Are these children
mine?’ The Rishi replied, ‘No, they are mine. Kakshivat and others have
been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna,
seeing me blind and old, insulted me by not coming herself but sending
unto me, instead, her nurse.’ The king then pacified that best of Rishis
and sent unto him his queen Sudeshna. The Rishi by merely touching her
person said to her, ‘Thou shalt have five children named Anga, Vanga,
Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in
glory. And after their names as many countries shall be known on earth.
It is after their names that their dominions have come to be called Anga,
Vanga, Kalinga, Pundra and Suhma.’

“It was thus that the line of Vali was perpetuated, in days of old, by a
great Rishi. And it was thus also that many mighty bowmen and great
car-warriors wedded to virtue, sprung in the Kshatriya race from the seed
of Brahmanas. Hearing this, O mother, do as thou likest, as regards the
matter in hand.’”



SECTION CV

(Sambhava Parva continued)

“Bhishma, continued, ‘Listen, O mother, to me as I indicate the means by
which the Bharata line may be perpetuated. Let an accomplished Brahmana
be invited by an offer of wealth, and let him raise offspring upon the
wives of Vichitravirya.’

“Vaisampayana continued, ‘Satyavati, then, smiling softly and in voice
broken in bashfulness, addressed Bhishma saying, ‘O Bharata of mighty
arms, what thou sayest is true. From my confidence in thee I shall now
indicate the means of perpetuating our line. Thou shall not be able to
reject it, being conversant, as thou art, with the practices permitted in
seasons of distress. In our race, thou art Virtue, and thou art Truth,
and thou art, too, our sole refuge. Therefore hearing what I say truly,
do what may be proper.

“My father was a virtuous man. For virtue’s sake he had kept a (ferry)
boat. One day, in the prime of my youth, I went to ply that boat. It so
happened that the great and wise Rishi Parasara, that foremost of all
virtuous men, came, and betook himself to my boat for crossing the
Yamuna. As I was rowing him across the river, the Rishi became excited
with desire and began to address me in soft words. The fear of my father
was uppermost in my mind. But the terror of the Rishi’s curse at last
prevailed. And having obtained from him a precious boon, I could not
refuse his solicitations. The Rishi by his energy brought me under his
complete control, and gratified his desire then and there, having first
enveloped the region in a thick fog. Before this there was a revolting
fishy odour in my body; but the Rishi dispelled it and gave me my present
fragrance. The Rishi also told me that by bringing forth his child in an
island of the river, I would still continue (to be) a virgin. And the
child of Parasara so born of me in my maidenhood hath become a great
Rishi endued with large ascetic powers and known by the name of
Dwaipayana (the island-born). That illustrious Rishi having by his
ascetic power divided the Vedas into four parts hath come to be called on
earth by the name of Vyasa (the divider or arranger), and for his dark
colour, Krishna (the dark). Truthful in speech, free from passion, a
mighty ascetic who hath burnt all his sins, he went away with his father
immediately after his birth. Appointed by me and thee also, that Rishi of
incomparable splendour will certainly beget good children upon the wives
of thy brother. He told me when he went away, ‘Mother, think of me when
thou art in difficulty.’ I will now call him up, if thou, O Bhishma of
mighty arms so desirest. If thou art willing, O Bhishma, I am sure that
great ascetic will beget children upon Vichitravirya’s field.’

“Vaisampayana continued, ‘Mention being made of the great Rishi, Bhishma
with joined palms said, ‘That man is truly intelligent who fixes his eyes
judiciously on virtue, profit, and pleasure, and who after reflecting
with patience, acteth in such a way that virtue may lead to future
virtue, profit to future profit and pleasure to future pleasure.
Therefore, that which hath been said by thee and which, besides being
beneficial to us, is consistent with virtue, is certainly the best advice
and hath my full approval.’ And when Bhishma had said this, O thou of
Kuru’s race, Kali (Satyavati) thought of the Muni Dwaipayana and
Dwaipayana who was then engaged in interpreting the Vedas, learning that
he was being called up by his mother, came instantly unto her without
anybody’s knowing it. Satayavati then duly greeted her son and embraced
him with arms, bathing him in her tears, for the daughter of the
fisherman wept bitterly at the sight of her son after so long a time. And
her first son, the great Vyasa, beholding her weeping, washed her with
cool water, and bowing unto her, said, ‘I have come, O mother, to fulfil
thy wishes. Therefore, O virtuous one, command me without delay. I shall
accomplish thy desire.’ The family priest of the Bharatas then worshipped
the great Rishi duly, and the latter accepted the offerings of worship,
uttering the usual mantras. And gratified with the worship he received,
he took his seat. Satyavati, beholding him seated at his ease, after the
usual inquiries, addressed him and said, ‘O learned one, sons derive
their birth both from the father and the mother. They are, therefore, the
common property of both parents. There cannot be the least doubt about it
that the mother, hath as much power over them as the father. As thou art,
indeed, my eldest son according to the ordinance, O Brahmarshi, so is
Vichitravirya my youngest son. And as Bhishma is Vichitravirya’s brother
on the father’s side, so art thou his brother on the same mother’s side.
I do not know what you may think, but this is what, O son, I think. This
Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of
truth, entertain the desire of either begetting children or ruling the
kingdom. Therefore, from affection for thy brother Vichitravirya, for the
perpetuation of our dynasty, for the sake of this Bhishma’s request and
my command, for kindness to all creatures, for the protection of the
people and from the liberality of thy heart, O sinless one, it behoveth
thee to do what I say. Thy younger brother hath left two widows like unto
the daughters of the celestials themselves, endued with youth and great
beauty. For the sake of virtue and religion, they have become desirous of
offspring. Thou art the fittest person to be appointed. Therefore beget
upon them children worthy of our race and for the continuance of our
line.’

“Vyasa, hearing this, said, ‘O Satyavati, thou knowest what virtue is
both in respect of this life and the other. O thou of great wisdom, thy
affections also are set on virtue. Therefore, at thy command, making
virtue my motive, I shall do what thou desirest. Indeed, this practice
that is conformable to the true and eternal religion is known to me, I
shall give unto my brother children that shall be like unto Mitra and
Varuna. Let the ladies then duly observe for one full year the vow I
indicate. They shall then be purified. No women shall ever approach me
without having observed a rigid vow.’

“Satyavati then said, ‘O sinless one, it must be as thou sayest. Take
such steps that the ladies may conceive immediately. In a kingdom where
there is no king, the people perish from want of protection; sacrifices
and other holy acts are suspended; the clouds send no showers; and the
gods disappear. How can a kingdom be protected that hath no king?
Therefore, see thou that the ladies conceive. Bhishma will watch over the
children as long as they are in their mother’s wombs.

“Vyasa replied, ‘If I am to give unto my brother children so
unseasonably, then let the ladies bear my ugliness. That in itself shall,
in their case, be the austerest of penances. If the princess of Kosala
can bear my strong odour, my ugly and grim visage, my attire and body,
she shall then conceive an excellent child.’”

“Vaisampayana continued, ‘Having spoken thus unto Satyavati, Vyasa of
great energy addressed her and said, ‘Let the princess of Kosala clad in
clean attire and checked with ornaments wait for me in her bed-chamber.’
Saying this, the Rishi disappeared, Satyavati then went to her
daughter-in-law and seeing her in private spoke to her these words of
beneficial and virtuous import, ‘O princess of Kosala, listen to what I
say. It is consistent with virtue. The dynasty of the Bharatas hath
become extinct from my misfortune. Beholding my affliction and the
extinction of his paternal line, the wise Bhishma, impelled also by the
desire of perpetuating our race, hath made me a suggestion, which
suggestion, however, for its accomplishment is dependent on thee.
Accomplish it, O daughter, and restore the lost line of the Bharatas. O
thou of fair hips, bring thou forth a child equal in splendour unto the
chief of the celestials. He shall bear the onerous burden of this our
hereditary kingdom.’

“Satyavati having succeeded with great difficulty in procuring the assent
of her virtuous daughter-in-law to her proposal which was not
inconsistent with virtue, then fed Brahmanas and Rishis and numberless
guests who arrived on die occasion.’”



SECTION CVI

(Sambhava Parva continued)

“Vaisampayana said, ‘Soon after the monthly season of the princess of
Kosala had been over, Satyavati, purifying her daughter-in-law with a
bath, led her into the sleeping apartment. There seating her upon a
luxurious bed, she addressed her, saying, ‘O Princess of Kosala, thy
husband hath an elder brother who shall this day enter thy womb as thy
child. Wait for him tonight without dropping off to sleep.’ Hearing these
words of her mother-in-law, the amiable princess, as she lay on her bed,
began to think of Bhishma and the other elders of the Kuru race. Then the
Rishi of truthful speech, who had given his promise in respect of Amvika
(the eldest of the princesses) in the first instance, entered her chamber
while the lamp was burning. The princess, seeing his dark visage, his
matted locks of copper hue, blazing eyes, his grim beard, closed her eyes
in fear. The Rishi, from desire of accomplishing his mother’s wishes,
however knew her. But the latter, struck with fear, opened not her eyes
even once to look at him. And when Vyasa came out, he was met by his
mother, who asked him, ‘Shall the princess have an accomplished son?’
Hearing her, he replied, ‘The son of the princess she will bring forth
shall be equal in might unto ten thousand elephants. He will be an
illustrious royal sage, possessed of great learning and intelligence and
energy. The high-souled one shall have in his time a century of sons. But
from the fault of his mother he shall be blind ‘At these words of her
son, Satyavati said, ‘O thou of ascetic wealth, how can one that is blind
become a monarch worthy of the Kurus? How can one that is blind become
the protector of his relatives and family, and the glory of his father’s
race? It behoveth thee to give another king unto the Kurus.’ Saying, ‘So
be it,’ Vyasa went away. And the first princess of Kosala in due time
brought forth a blind son.

“Soon after Satyavati, O chastiser of foes, summoned Vyasa, after having
secured the assent of her daughter-in-law. Vyasa came according to his
promise, and approached, as before, the second wife of his brother. And
Ambalika beholding the Rishi, became pale with fear And, O Bharata,
beholding her so afflicted and pale with fear, Vyasa addressed her and
said, ‘Because thou hast been pale with fear at the sight of my grim
visage, therefore, thy child shall be pale in complexion. O thou of
handsome face, the name also thy child shall bear will be Pandu (the
pale).’ ‘Saying this, the illustrious and best of Rishis came out of her
chamber. And as he came out, he was met by his mother who asked him about
the would-be-child. The Rishi told her that the child would be of pale
complexion and known by the name of Pandu. Satyavati again begged of the
Rishi another child, and the Rishi told her in reply, ‘So be it.’
Ambalika, then, when her time came, brought forth a son of pale
complexion. Blazing with beauty the child was endued with all auspicious
marks. Indeed, it was this child who afterwards became the father of
those mighty archers, the Pandavas.

“Some time after, when the oldest of Vichitravirya’s widows again had her
monthly season, she was solicited by Satyavati to approach Vyasa once
again. Possessed of beauty like a daughter of a celestial, the princess
refused to do her mother-in-law’s bidding, remembering the grim visage
and strong odour of the Rishi. She, however, sent unto him, a maid of
hers, endued with the beauty of an Apsara and decked with her own
ornaments. And when the Vyasa arrived, the maid rose up and saluted him.
And she waited upon him respectfully and took her seat near him when
asked. And, O king, the great Rishi of rigid vows, was well-pleased with
her, and when he rose to go away, he addressed her and said, ‘Amiable
one, thou shalt no longer be a slave. Thy child also shall be greatly
fortunate and virtuous, and the foremost of all intelligent men on
earth!’ And, O king, the son thus begotten upon her by Krishna-Dwaipayana
was afterwards known by the name of Vidura. He was thus the brother of
Dhritarashtra and the illustrious Pandu. And Vidura was free from desire
and passion and was conversant with the rules of government, and was the
god of justice born on earth under the curse of the illustrious Rishi
Mandavya. And Krishna-Dwaipayana, when he met his mother as before,
informed her as to how he had been deceived by the seniormost of the
princesses and how he had begotten a son upon a Sudra woman. And having
spoken thus unto his mother the Rishi disappeared from her sight.

“Thus were born, in the field of Vichitravirya, even of Dwaipayana those
sons of the splendour of celestial children, those propagators of the
Kuru race.’”



SECTION CVII

(Sambhava Parva continued)

“Janamejaya said, ‘What did the god of justice do for which he was
cursed? And who was the Brahmana ascetic from whose curse the god had to
be born in the Sudra caste?’

“Vaisampayana said, ‘There was a Brahmana known by the name of Mandavya.
He was conversant with all duties and was devoted to religion, truth and
asceticism. The great ascetic used to sit at the entrance of his
hermitage at the foot of a tree, with his arms upraised in the observance
of the vow of silence. And as he sat there for years together, one day
there came into his asylum a number of robbers laden with spoil. And, O
bull in Bharata’s race, those robbers were then being pursued by a
superior body as guardians of the peace. The thieves, on entering that
asylum, hid their booty there, and in fear concealed themselves
thereabout before the guards came. But scarcely had they thus concealed
themselves when the constables in pursuit came to the spot. The latter,
observing the Rishi sitting under the tree, questioned him, O king,
saying, ‘O best of Brahmanas, which way have the thieves taken? Point it
out to us so that we may follow it without loss of time.’ Thus questioned
by the guardians of peace the ascetic, O king, said not a word, good or
otherwise, in reply. The officers of the king, however, on searching that
asylum soon discovered the thieves concealed thereabout together with the
plunder. Upon this, their suspicion fell upon the Muni, and accordingly
they seized him with the thieves and brought him before the king. The
king sentenced him to be executed along with his supposed associates. And
the officers, acting in ignorance, carried out the sentence by impaling
the celebrated Rishi. And having impaled him, they went to the king with
the booty they had recovered. But the virtuous Rishi, though impaled and
kept without food, remained in that state for a long time without dying.
And the Rishi by his ascetic power not only preserved his life but
summoned other Rishi to the scene. And they came there in the night in
the forms of birds, and beholding him engaged in ascetic meditation
though fixed on that stake, became plunged into grief. And telling that
best of Brahmanas who they were, they asked him saying, ‘O Brahmana, we
desire to know what hath been thy sin for which thou hast thus been made
to suffer the tortures of impalement!’”



SECTION CVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘Thus asked, the tiger among Munis then answered
those Rishis of ascetic wealth, ‘Whom shall I blame for this? In fact,
none else (than my own self) hath offended against me!’ After this, O
monarch, the officers of justice, seeing him alive, informed the king of
it. The latter hearing what they said, consulted with his advisers, and
came to the place and began to pacify the Rishi. fixed on the stake. And
the king said, ‘O thou best of Rishis, I have offended against thee in
ignorance. I beseech thee to pardon me for the same. It behoveth thee not
to be angry with me.’ Thus addressed by the king, the Muni was pacified.
And beholding him free from wrath, the king took him up with the stake
and endeavoured to extract it from his body. But not succeeding therein,
he cut it off at the point just outside the body. The Muni, with a
portion of the stake within his body, walked about, and in that state
practised the austerest of penances and conquered numberless regions
unattainable by others. And for the circumstances of a part of the stake
being within his body, he came to be known in the three worlds by the
name of Ani-Mandavya (Mandavya with the stake within). And one day that
Brahamana acquainted with the highest truth of religion went unto the
abode of the god of justice. And beholding the god there seated on his
throne, the Rishi reproached him and said, ‘What, pray, is that sinful
act committed by me unconsciously, for which I am bearing this
punishment? O, tell me soon, and behold the power of my asceticism.’

“The god of justice, thus questioned, replied, ‘O thou of ascetic wealth,
a little insect was once pierced by thee on a blade of grass. Thou
bearest now the consequence of the act. O Rishi, as a gift, however
small, multiplieth in respect of its religious merits, so a sinful act
multiplieth in respect of the woe it bringeth in its train.’ On hearing
this, Ani-Mandavya asked, ‘O tell me truly when this act was committed by
me. Told in reply by the god of justice that he had committed it, when a
child, the Rishi said, ‘That shall not be a sin which may be done by a
child up to the twelfth year of his age from birth. The scriptures shall
not recognise it as sinful. The punishment thou hast inflicted on me for
such a venial offence hath been disproportionate in severity. The killing
of a Brahmana involves a sin that is heavier than the killing of any
other living being. Thou shall, therefore, O god of justice, have to be
born among men even in the Sudra order. And from this day I establish
this limit in respect of the consequence of acts that an act shall not be
sinful when committed by one below the age of fourteen. But when
committed by one above that age, it shall be regarded as sin.’

“Vaisampayana continued, ‘Cursed for this fault by that illustrious
Rishi, the god of justice had his birth as Vidura in the Sudra order. And
Vidura was well-versed in the doctrines of morality and also politics and
worldly profit. And he was entirely free from covetousness and wrath.
Possessed of great foresight and undisturbed tranquillity of mind, Vidura
was ever devoted to the welfare of the Kurus.’”



SECTION CIX

(Sambhava Parva continued)

“Vaisampayana said, ‘Upon the birth of those three children, Kurujangala,
Kurukshetra, and the Kurus grew in prosperity. The earth began to yield
abundant harvest, and the crops also were of good flavour. And the clouds
began to pour rain in season and trees became full of fruits and flowers.
And the draught cattle were all happy and the birds and other animals
rejoiced exceedingly. And the flowers became fragrant and the fruits
became sweet; the cities and towns became filled with merchants,
artisans, traders and artists of every description. And the people became
brave, learned, honest and happy. And there were no robbers then, nor
anybody who was sinful. And it seemed that the golden age had come upon
every part of the kingdom. And the people devoted to virtuous acts,
sacrifices and truth, and regarding one another with love and affection
grew in prosperity. And free from pride, wrath and covetousness, they
rejoiced in perfectly innocent sports. And the capital of the Kurus, full
as the ocean, was a second Amaravati, teeming with hundreds of palaces
and mansions, and possessing gates and arches dark as the clouds. And men
in great cheerfulness sported constantly on rivers, lakes and tanks, and
in fine groves and charming woods. And the southern Kurus, in their
virtuous rivalry with their northern kinsmen, walked about in the company
of Siddhas and Charanas and Rishis. And all over that delightful country
whose prosperity was thus increased by the Kurus, there were no misers
and no widowed women. And the wells and lakes were ever full; the groves
abounded with trees, and the houses and abodes of Brahmanas were full of
wealth and the whole kingdom was full of festivities. And, O king,
virtuously ruled by Bhishma, the kingdom was adorned with hundreds of
sacrificial stakes. And the wheel of virtue having been set in motion by
Bhishma, and the country became so contented that the subjects of other
kingdoms, quitting their homes, came to dwell there and increase its
population. And the citizens and the people were filled with hope, upon
seeing the youthful acts of their illustrious princes. And, O king, in
the house of the Kuru chiefs as also of the principal citizens, ‘give’,
‘eat’ were the only words constantly heard. And Dhritarashtra and Pandu
and Vidura of great intelligence were from their birth brought up by
Bhishma, as if they were his own sons. And the children, having passed
through the usual rites of their order, devoted themselves to vows and
study. And they grew up into fine young men skilled in the Vedas and all
athletic sports. And they became well-skilled in the practice of bow, in
horsemanship, in encounters with mace, sword and shield, in the
management of elephants in battle, and in the science of morality.
Well-read in history and the Puranas and various branches of learning,
and acquainted with the truths of the Vedas and their branches they
acquired knowledge, which was versatile and deep. And Pandu, possessed of
great prowess, excelled all men in archery while Dhritarashtra excelled
all in personal strength, while in the three worlds there was no one
equal to Vidura in devotion to virtue and in the knowledge of the
dictates of morality. And beholding the restoration of the extinct line
of Santanu, the saying became current in all countries that among mothers
of heroes, the daughters of the king of Kasi were the first; that among
countries Kurujangala was the first; that among virtuous men, Vidura was
the first; that among cities Hastinapura was the first. Pandu became
king, for Dhritarashtra, owing to the blindness, and Vidura, for his
birth by a Sudra woman, did not obtain the kingdom. One day Bhishma, the
foremost of those acquainted with the duties of a statesman and dictates
of morality, properly addressing Vidura conversant with the truth of
religion and virtue, said as follows.”



SECTION CX

(Sambhava Parva continued)

“Bhishma said, ‘This our celebrated race, resplendent with every virtue
and accomplishment, hath all along sovereignty over all other monarchs on
earth. Its glory maintained and itself perpetuated by many virtuous and
illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and
Satyavati and myself have raised you (three) up, in order that it may not
be extinct. It behoveth myself and thee also to take such steps that this
our dynasty may expand again as the sea. It hath been heard by me that
there are three maidens worthy of being allied to our race. One is the
daughter of (Surasena of) the Yadava race; the other is the daughter of
Suvala; and the third is the princess of Madra. O son, all these maidens
are of course of blue blood. Possessed of beauty and pure blood, they are
eminently fit for an alliance with our family. O thou foremost of
intelligent men, I think we should choose them for the growth of our
race. Tell me what thou thinkest.’ Thus addressed, Vidura replied, ‘Thou
art our father and thou art our mother, too. Thou art our respected
spiritual instructor. Therefore, do thou what may be best for us in thy
eyes.’

“Vaisampayana continued, ‘Soon after Bhishma heard from the Brahmanas
that Gandhari, the amiable daughter of Suvala, having worshipped Hara
(Siva) had obtained from the deity the boon that she should have a
century of sons. Bhishma, the grandfather of the Kurus, having heard
this, sent messengers unto the king of Gandhara. King Suvala at first
hesitated on account of the blindness of the bridegroom, but taking into
consideration the blood of the Kurus, their fame and behaviour, he gave
his virtuous daughter unto Dhritarashtra and the chaste Gandhari hearing
that Dhritarashtra was blind and that her parents had consented to marry
her to him, from love and respect for her future husband, blindfolded her
own eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister
endued with youth and beauty, formally gave her away unto Dhritarashtra.
And Gandhari was received with great respect and the nuptials were
celebrated with great pomp under Bhishma’s directions. And the heroic
Sakuni, after having bestowed his sister along with many valuable robes,
and having received Bhishma’s adorations, returned to his own city. And,
O thou of Bharata’s race, the beautiful Gandhari gratified all the Kurus
by her behaviour and respectful attentions. And Gandhari, ever devoted to
her husband, gratified her superiors by her good conduct; and as she was
chaste, she never referred even by words to men other than her husband or
such superiors.’”



SECTION CXI

(Sambhava Parva continued)

“Vaisampayana continued, ‘There was amongst the Yadavas a chief named
Sura. He was the father of Vasudeva. And he had a daughter called Pritha,
who was unrivalled for beauty on earth. And, O thou of Bharata’s race,
Sura, always truthful in speech, gave from friendship this his firstborn
daughter unto his childless cousin and friend, the illustrious
Kuntibhoja--the son of his paternal aunt--pursuant to a former promise.
And Pritha in the house of her adoptive father was engaged in looking
after the duties of hospitality to Brahmanas and other guests. Once she
gratified by her attentions the terrible Brahmana of rigid vows, who was
known by the name of Durvasa and was well-acquainted with the hidden
truths of morality. Gratified with her respectful attentions, the sage,
anticipating by his spiritual power the future (season of) distress
(consequent upon the curse to be pronounced upon Pandu for his
unrighteous act of slaying a deer while serving its mate) imparted to her
a formula of invocation for summoning any of the celestials she liked to
give her children. And the Rishi said, ‘Those celestials that thou shall
summon by this Mantra shall certainly approach thee and give thee
children.’ ‘Thus addressed by the Brahmana, the amiable Kunti (Pritha)
became curious, and in her maidenhood summoned the god Arka (Sun). And as
soon as he pronounced the Mantra, she beheld that effulgent deity--that
beholder of everything in the world--approaching her. And beholding that
extraordinary sight, the maiden of faultless features was overcome with
surprise. But the god Vivaswat (Sun) approaching her, said, ‘Here I am, O
black-eyed girl! Tell me what I am to do for thee.’

“Hearing this, Kunti said, ‘O slayer of foes, a certain Brahamana gave me
this formula of invocation as a boon, and, O lord, I have summoned thee
only to test its efficacy. For this offence I bow to thee. A woman,
whatever be her offence, always deserveth pardon.’ Surya (Sun) replied,
‘I know that Durvasa hath granted this boon. But cast off thy fears,
timid maiden, and grant me thy embraces. Amiable one, my approach cannot
be futile; it must bear fruit. Thou hast summoned me, and if it be for
nothing, it shall certainly be regarded as thy transgression.’

“Vaisampayana continued, ‘Vivaswat thus spoke unto her many things with a
view to allay her fears, but, O Bharata, the amiable maiden, from modesty
and fear of her relatives, consented not to grant his request. And, O
bull of Bharata’s race, Arka addressed her again and said, ‘O princess,
for my sake, it shall not be sinful for thee to grant my wish.’ Thus
speaking unto the daughter of Kuntibhoja, the illustrious Tapana--the
illuminator of the universe--gratified his wish. And of this connection
there was immediately born a son known all over the world as Karna
accountred with natural armour and with face brightened by ear-rings. And
the heroic Karna was the first of all wielders of weapons, blessed with
good fortune, and endued with the beauty of a celestial child. And after
the birth of this child, the illustrious Tapana granted unto Pritha her
maidenhood and ascended to heaven. And the princess of the Vrishni race
beholding with sorrow that son born of her, reflected intently upon what
was then the best for her to do. And from fear of her relatives she
resolved to conceal that evidence of her folly. And she cast her
offspring endued with great physical strength into the water. Then the
well-known husband of Radha, of the Suta caste, took up the child thus
cast into the water, and he and his wife brought him up as their own son.
And Radha and her husband bestowed on him the name of Vasusena (born with
wealth) because he was born with a natural armour and ear-rings. And
endued as he was born with great strength, as he grew up, he became
skilled in all weapons. Possessed of great energy, he used to adore the
sun until his back was heated by his rays (i.e., from dawn to midday),
and during the hours of worship, there was nothing on earth that the
heroic and intelligent Vasusena would not give unto the Brahmanas. And
Indra desirous of benefiting his own son Phalguni (Arjuna), assuming the
form of a Brahmana, approached Vasusena on one occasion and begged of him
his natural armour. Thus asked Karna took off his natural armour, and
joining his hands in reverence gave it unto Indra in the guise of a
Brahmana. And the chief of the celestials accepted the gift and was
exceedingly gratified with Karna’s liberality. He therefore, gave unto
him a fine dart, saying, ‘That one (and one only) among the celestials,
the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas, whom thou
desirest to conquer, shall be certainly slain with this dart.’

“The son of Surya was before this known by the name of Vasusena. But
since he cut off his natural armour, he came to be called Karna (the
cutter or peeler of his own cover).’”



SECTION CXII

(Sambhava Parva continued)

“Vaisampayana said. ‘The large-eyed daughter of Kuntibhoja, Pritha by
name, was endued with beauty and every accomplishment. Of rigid vows, she
was devoted to virtue and possessed of every good quality. But though
endued with beauty and youth and every womanly attribute, yet it so
happened that no king asked-for her hand. Her father Kuntibhoja seeing
this, invited, O best of monarchs, the princes and kings of other
countries and desired his daughter to select her husband from among her
guests. The intelligent Kunti, entering the amphitheatre, beheld
Pandu--the foremost of the Bharatas--that tiger among kings--in that
concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed,
endued with great strength, and outshining all other monarchs in
splendour, he looked like another Indra in that royal assemblage. The
amiable daughter of Kuntibhoja, of faultless features, beholding
Pandu--that best of men--in that assembly, became very much agitated. And
advancing with modesty, all the while quivering with emotion, she placed
the nuptial garland about Pandu’s neck. The other monarchs, seeing Kunti
choose Pandu for her lord, returned to their respective kingdoms on
elephants, horses and cars, as they had come. Then, O king, the bride’s
father caused the nuptial rites to be performed duly. The Kuru prince
blessed with great good fortune and the daughter of Kuntibhoja formed a
couple like Maghavat and Paulomi (the king and queen of the celestials).
And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were
over, presented his son-in-law with much wealth and sent him back to his
capital. Then the Kuru prince Pandu, accompanied by a large force bearing
various kinds of banners and pennons, and eulogised by Brahmanas and
great Rishis pronouncing benedictions, reached his capital. And after
arriving at his own palace, he established his queen therein.’”



SECTION CXIII

(Sambhava Parva continued)

“Vaisampayana continued, ‘Some time after, Bhishma the intelligent son of
Santanu set his heart upon getting Pandu married to a second wife.
Accompanied by an army composed of four kinds of force, and also by aged
councillors and Brahmanas and great Rishis, he went to the capital of the
king of Madra. And that bull of the Valhikas--the king of Madra--hearing
that Bhishma had arrived, went out to receive him. And having received
him with respect, he got him to enter his palace. Arriving there, the
king of Madra offered unto Bhishma a white carpet for a seat; water to
wash his feet with, and usual oblation of various ingredients indicative
of respect. And when he was seated at ease, the king asked him about the
reason of his visit. Then Bhishma--the supporter of the dignity of the
Kurus--addressed the king of Madra and said, ‘O oppressor of all foes,
know that I have come for the hand of a maiden. It hath been heard by us
that thou hast a sister named Madri celebrated for her beauty and endued
with every virtue; I would chose her for Pandu. Thou art, O king, in
every respect worthy of an alliance with us, and we also are worthy of
thee. Reflecting upon all this, O king of Madra, accept us duly.’ The
ruler of Madra, thus addressed by Bhishma, replied, ‘To my mind, there is
none else than one of thy family with whom I can enter into an alliance.
But there is a custom in our family observed by our ancestors, which, be
it good or bad, I am incapable of transgressing. It is well-known, and
therefore is known to thee as well, I doubt not. Therefore, it is not
proper for thee to say to me,--Bestow thy sister. The custom to which I
allude is our family custom. With us that is a virtue and worthy of
observance. It is for this only, O slayer of foes, I cannot give thee any
assurance in the matter of thy request.’ On hearing this, Bhishma
answered the king of Madra, saying, ‘O king, this, no doubt,’ is a
virtue. The self-create himself hath said it. Thy ancestors were
observant of custom. There is no fault to find with it. It is also
well-known, O Salya, that this custom in respect of family dignity hath
the approval of the wise and the good.’ Saying this Bhishma of great
energy, gave unto Salya much gold both coined and uncoined, and precious
stones of various colours by thousands, and elephants and horses and
cars, and much cloth and many ornaments, and gems and pearls and corals.
And Salya accepting with a cheerful heart those precious gifts then gave
away his sister decked in ornaments unto that bull of the Kuru race. Then
the wise Bhishma, the son of the oceangoing Ganga, rejoiced at the issue
of his mission, took Madri with him, and returned to the Kuru capital
named after the elephant.

“Then selecting on auspicious day and moment as indicated by the wise for
the ceremony, King Pandu was duly united with Madri. And after the
nuptials were over, the Kuru king established his beautiful bride in
handsome apartments. And, O king of kings, that best of monarchs then
gave himself up to enjoyment in the company of his two wives as best he
liked and to the limit of his desires. And after thirty days had elapsed,
the Kuru king, O monarch, started from his capital for the conquest of
the world. And after reverentially saluting and bowing to Bhishma and the
other elders of the Kuru race, and with adieus to Dhritarashtra and
others of the family, and obtaining their leave, he set out on his grand
campaign, accompanied by a large force of elephants, horses, and cars,
and well-pleased with the blessings uttered by all around and the
auspicious rites performed by the citizens for his success. And Pandu,
accompanied by such a strong force marched against various foes. And that
tiger among men--that spreader of the fame of the Kurus--first subjugated
the robber tribes of asarna. He next turned his army composed of
innumerable elephants, cavalry, infantry, and charioteers, with standards
of various colours against Dhirga--the ruler of the kingdom of Maghadha
who was proud of his strength, and offended against numerous monarchs.
And attacking him in his capital, Pandu slew him there, and took
everything in his treasury and also vehicles and draught animals without
number. He then marched into Mithila and subjugated the Videhas. And
then, O bull among men, Pandu led his army against Kasi, Sumbha, and
Pundra, and by the strength and prowess of his arms spread the fame of
the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire
whose far-reaching flames were represented by his arrows and splendour by
his weapons, began to consume all kings that came in contact with him.
These with their forces, vanquished by Pandu at the head of his army,
were made the vassals of the Kurus. And all kings of the world, thus
vanquished by him, regarded him as the one single hero on earth even as
the celestials regard Indra in heaven. And the kings of earth with joined
palms bowed to him and waited on him with presents of various kinds of
gems and wealth, precious stones and pearls and corals, and much gold and
silver, and first-class kine and handsome horses and fine cars and
elephants, and asses and camels and buffaloes, and goats and sheep, and
blankets and beautiful hides, and cloths woven out of furs. And the king
of Hastinapura accepting those offerings retraced his steps towards his
capital, to the great delight of his subjects. And the citizens and
others filled with joy, and kings and ministers, all began to say, ‘O,
the fame of the achievements of Santanu, that tiger among kings, and of
the wise Bharata, which were about to die, hath been revived by Pandu.
They who robbed before the Kurus of both territory and wealth have been
subjugated by Pandu--the tiger of Hastinapura--and made to pay tribute.’
And all the citizens with Bhishma at their head went out to receive the
victorious king. They had not proceeded far when they saw the attendants
of the king laden with much wealth, and the train of various conveyances
laden with all kinds of wealth, and of elephants, horses, cars, kine,
camels and other animals, was so long that they saw not its end. Then
Pandu, beholding Bhishma, who was a father to him, worshipped his feet
and saluted the citizens and others as each deserved. And Bhishma, too,
embracing Pandu as his son who had returned victorious after grinding
many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into
the hearts of his people with a flourish of trumpets and conchs and
kettle-drums, entered his capital.’”



SECTION CXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘Pandu, then, at the command of Dhritarashtra,
offered the wealth he had acquired by the prowess of his arms to Bhishma,
their grand-mother Satyavati and their mothers. And he sent portion of
his wealth to Vidura also. And the virtuous Pandu gratified his other
relatives also with similar presents. Then Satyavati and Bhishma and the
Kosala princes were all gratified with the presents Pandu made out of the
acquisitions of his prowess. And Ambalika in particular, upon embracing
her son of incomparable prowess, became as glad as the queen of heaven
upon embracing Jayanta. And with the wealth acquired by that hero
Dhritarashtra performed five great sacrifices that were equal unto a
hundred great horse-sacrifices, at all of which the offerings to
Brahmanas were by hundreds and thousands.

“A little while after, O bull of Bharata’s race, Pandu who had achieved a
victory over sloth and lethargy, accompanied by his two wives, Kunti and
Madri, retired into the woods. Leaving his excellent palace with its
luxurious beds, he became a permanent inhabitant of the woods, devoting
the whole of his time to the chase of the deer. And fixing his abode in a
delightful and hilly region overgrown with huge sala trees, on the
southern slope of the Himavat mountains, he roamed about in perfect
freedom. The handsome Pandu with his two wives wandered in those woods
like Airavata accompanied by two she-elephants. And the dwellers in those
woods, beholding the heroic Bharata prince in the company of his wives,
armed with sword, arrows, and bow, clad with his beautiful armour, and
skilled in all excellent weapons, regarded him as the very god wandering
amongst them.

“And at the command of Dhritarashtra, people were busy in supplying Pandu
in his retirement with every object of pleasure and enjoyment.

“Meanwhile the son of the ocean-going Ganga heard that king Devaka had a
daughter endued with youth and beauty and begotten upon a Sudra wife.
Bringing her from her father’s abode, Bhishma married her to Vidura of
great wisdom. And Vidura begot upon her many children like unto himself
in accomplishments.’”



SECTION CXV

(Sambhava Parva continued)

“Vaisampayana said, ‘Meanwhile, O Janamejaya, Dhritarashtra begat upon
Gandhari a hundred sons, and upon a Vaisya wife another besides those
hundred. And Pandu had, by his two wives Kunti and Madri, five sons who
were great charioteers and who were all begotten by the celestials for
the perpetuation of the Kuru line.’

“Janamejaya said, ‘O best of Brahmanas, how did Gandhari bring forth
those hundred sons and in how many years? What were also the periods of
life allotted to each? How did Dhritarashtra also beget another son in a
Vaisya wife? How did Dhritarashtra behave towards his loving obedient,
and virtuous wife Gandhari? How were also begotten the five sons of
Pandu, those mighty charioteers, even though Pandu himself laboured under
the curse of the great Rishi (he slew)? Tell me all this in detail, for
my thirst for hearing everything relating to my own ancestor hath not
been slaked.’

“Vaisampayana said, ‘One day Gandhari entertained with respectful
attention the great Dwaipayana who came to her abode, exhausted with
hunger and fatigue. Gratified with Gandhari’s hospitality, the Rishi gave
her the boon she asked for, viz., that she should have a century of sons
each equal unto her lord in strength and accomplishments. Some time after
Gandhari conceived and she bore the burden in her womb for two long years
without being delivered. And she was greatly afflicted at this. It was
then that she heard that Kunti had brought forth a son whose splendour
was like unto the morning sun. Impatient of the period of gestation which
had prolonged so long, and deprived of reason by grief, she struck her
womb with great violence without the knowledge of her husband. And
thereupon came out of her womb, after two years’ growth, a hard mass of
flesh like unto an iron ball. When she was about to throw it away,
Dwaipayana, learning everything by his spiritual powers, promptly came
there, and that first of ascetics beholding that ball of flesh, addressed
the daughter of Suvala thus, ‘What hast thou done?’ Gandhari, without
endeavouring to disguise her feelings, addressed the Rishi and said,
‘Having heard that Kunti had brought forth a son like unto Surya in
splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me
the boon that I should have a hundred sons, but here is only a ball of
flesh for those hundred sons!’ Vyasa then said, ‘Daughter of Suvala, it
is even so. But my words can never be futile. I have not spoken an
untruth even in jest. I need not speak of other occasions. Let a hundred
pots full of clarified butter be brought instantly, and let them be
placed at a concealed spot. In the meantime, let cool water be sprinkled
over this ball of flesh.’

“Vaisampayana continued, ‘That ball of flesh then, sprinkled over with
water, became, in time, divided into a hundred and one parts, each about
the size of the thumb. These were then put into those pots full of
clarified butter that had been placed at a concealed spot and were
watched with care. The illustrious Vyasa then said unto the daughter of
Suvala that she should open the covers of the pots after full two years.
And having said this and made these arrangements, the wise Dwaipayana
went to the Himavat mountains for devoting himself to asceticism.

“Then in time, king Duryodhana was born from among those pieces of the
ball of flesh that had been deposited in those pots. According to the
order of birth, king Yudhishthira was the oldest. The news of
Duryodhana’s birth was carried to Bhishma and the wise Vidura. The day
that the haughty Duryodhana was born was also the birth-day of Bhima of
mighty arms and great prowess.

“As soon as Duryodhana was born, he began to cry and bray like an ass.
And hearing that sound, the asses, vultures, jackals and crows uttered
their respective cries responsively. Violent winds began to blow, and
there were fires in various directions. Then king Dhritarashtra in great
fear, summoning Bhishma and Vidura and other well-wishers and all the
Kurus, and numberless Brahmanas, addressed them and said, ‘The oldest of
those princes, Yudhishthira, is the perpetuator of our line. By virtue of
his birth he hath acquired the kingdom. We have nothing to say to this.
But shall this my son born after him become king? Tell me truly what is
lawful and right under these circumstances.’ As soon as these words were
spoken, O Bharata, jackals and other carnivorous animals began to howl
ominously And marking those frightful omens all around, the assembled
Brahmanas and the wise Vidura replied, ‘O king, O bull among men, when
these frightful omens are noticeable at the birth of thy eldest son, it
is evident that he shall be the exterminator of thy race. The prosperity
of all dependeth on his abandonment. Calamity there must be in keeping
him. O king, if thou abandonest him, there remain yet thy nine and ninety
sons. If thou desirest the good of thy race, abandon him, O Bharata! O
king, do good to the world and thy own race by casting off this one child
of thine. It hath been said that an individual should be cast off for the
sake of the family; that a family should be cast off for the sake of a
village; that a village may be abandoned for the sake of the whole
country; and that the earth itself may be abandoned for the sake of the
soul.’ When Vidura and those Brahmanas had stated so, king Dhritarashtra
out of affection for his son had not the heart to follow that advice.
Then, O king, within a month, were born a full hundred sons unto
Dhritarashtra and a daughter also in excess of this hundred. And during
the time when Gandhari was in a state of advanced pregnancy, there was a
maid servant of the Vaisya class who used to attend on Dhritarashtra.
During that year, O king, was begotten upon her by the illustrious
Dhritarashtra a son endued with great intelligence who was afterwards
named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya
woman, he came to be called Karna.

“Thus were born unto the wise Dhritarashtra a hundred sons who were all
heroes and mighty chariot-fighters, and a daughter over and above the
hundred, and another son Yuyutsu of great energy and prowess begotten
upon a Vaisya woman.’”



SECTION CXVI

(Sambhava Parva continued)

“Janamejaya said, ‘O sinless one, thou hast narrated to me from the
beginning all about the birth of Dhritarashtra’s hundred sons owing to
the boon granted by the Rishi. But thou hast not told me as yet any
particulars about the birth of the daughter. Thou hast merely said that
over and above the hundred sons, there was another son named Yuyutsu
begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of
immeasurable energy said unto the daughter of the king of Gandhara that
she would become the mother of a hundred sons. Illustrious one, how is
that thou sayest Gandhari had a daughter over and above her hundred sons?
If the ball of flesh was distributed by the great Rishi only into a
hundred parts, and if Gandhari did not conceive on any other occasion,
how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been
great.”

“Vaisampayana said, ‘O descendant of the Pandavas, thy question is just,
and I will tell thee how it happened. The illustrious and great Rishi
himself, by sprinkling water over that ball of flesh, began to divide it
into parts. And as it was being divided into parts, the nurse began to
take them up and put them one by one into those pots filled with
clarified butter. While this process was going on, the beautiful and
chaste Gandhari of rigid vows, realising the affection that one feeleth
for a daughter, began to think within herself, ‘There is no doubt that I
shall have a hundred sons, the Muni having said so. It can never be
otherwise. But I should be very happy if a daughter were born of me over
and above these hundred sons and junior to them all. My husband then may
attain to those worlds that the possession of a daughter’s sons
conferreth. Then again, the affection the women feel for their
sons-in-law is great. If, therefore, I obtain a daughter over and above
my hundred sons, then, surrounded by sons and daughter’s sons, I may feel
supremely blest. If I have ever practised ascetic austerities, if I have
ever given anything in charity, if I have ever performed the homa
(through Brahamanas), if I have ever gratified my superiors by respectful
attentions, then (as the fruit of those acts) let a daughter be born unto
me.’ All this while that illustrious and best of Rishis,
Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a
full hundred of the parts, he said unto the daughter of Suvala, ‘Here are
thy hundred sons. I did not speak aught unto thee that was false. Here,
however, is one part in excess of the hundred, intended for giving thee a
daughter’s son. This part shall develop into an amiable and fortunate
daughter, as thou hast desired’ Then that great ascetic brought another
pot full of clarified butter, and put the part intended for a daughter
into it.

“Thus have I, O Bharata, narrated unto thee all about the birth of
Duhsala. Tell me, O sinless one, what more I am now to narrate.’”



SECTION CXVII

(Sambhava Parva continued)

“Janamejaya said, ‘Please recite the names of Dhritarashtra’s sons
according to the order of their birth.’

“Vaisampayana said, ‘Their names, O king, according to the order of
birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha,
Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana,
Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna,
Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra,
Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and
Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman,
Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega,
Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya,
Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara;
Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena,
Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara;
Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin,
Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara;
the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and
Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi,
Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma;
Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas.
Besides these hundred sons, there was a daughter named Duhsala. All were
heroes and Atirathas, and were well-skilled in warfare. All were learned
in the Vedas, and all kinds of weapons. And, O, king, worthy wives were
in time selected for all of them by Dhritarashtra after proper
examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in
proper time and with proper rites, upon Jayadratha (the king of Sindhu).’



SECTION CXVIII

(Sambhava Parva continued)

“Janamejaya said, ‘O utterer of Brahma, thou hast recited (everything
about) the extraordinary birth among men, of the sons of Dhritarashtra in
consequence of the Rishi’s grace. Thou hast also said what their names
are, according to the order of their birth. O Brahmana, I have heard all
these from thee. But tell me now all about the Pandavas. While reciting
the incarnations on earth of the celestial, the Asuras, and the beings of
other classes, thou saidst that the Pandavas were all illustrious and
endued with the prowess of gods, and that they were incarnate portion of
the celestials themselves. I desire, therefore, to hear all about those
beings of extraordinary achievements beginning from the moment of their
birth. O Vaisampayana, recite thou their achievements.’

“Vaisampayana said, ‘O king, one day Pandu, while roaming about in the
woods (on the southern slopes of the Himavat) that teemed with deer and
wild animals of fierce disposition, saw a large deer, that seemed to be
the leader of a herd, serving his mate. Beholding the animals, the
monarch pierced them both with five of his sharp and swift arrows winged
with golden feathers. O monarch, that was no deer that Pandu struck at,
but a Rishi’s son of great ascetic merit who was enjoying his mate in the
form of a deer. Pierced by Pandu, while engaged in the act of
intercourse, he fell down to the ground, uttering cries that were of a
man and began to weep bitterly.

“The deer then addressed Pandu and said, ‘O king, even men that are
slaves to lust and wrath, and void of reason, and ever sinful, never
commit such a cruel act as this. Individual judgment prevaileth not
against the ordinance, the ordinance prevaileth against individual
judgment. The wise never sanction anything discountenanced by the
ordinance. Thou art born, O Bharata, in a race that hath ever been
virtuous. How is it, therefore, that even thou, suffering thyself to be
overpowered by passion and wrath losest thy reason?’ Hearing this, Pandu
replied, ‘O deer, kings behave in the matter of slaying animals of thy
species exactly as they do in the matter of slaying foes. It behoveth
thee not, therefore, to reprove me thus from ignorance. Animals of thy
species are slain by open or covert means. This, indeed, is the practice
of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya,
while engaged in the performance of a grand sacrifice, chased the deer,
and devoted every deer in the forest unto the gods in general. Thou hast
been slain, pursuant to the usage sanctioned by such precedent. Wherefore
reprovest us then? For his especial sacrifices Agastya performed the homa
with fat of the deer.’

“The deer then said, ‘O king, men do not let fly their arrows at their
enemies when the latter are unprepared. But there is a time for doing it
(viz., after declaration of hostilities). Slaughter at such a time is not
censurable.’

“Pandu replied, ‘It is well-known that men slay deer by various effective
means without regarding whether the animals are careful or careless.
Therefore, O deer, why dost thou reprove me?’

“The deer then said, ‘O, king, I did not blame thee for thy having killed
a deer, or for the injury thou hast done to me. But, instead of acting so
cruelly, thou shouldst have waited till the completion of my act of
intercourse. What man of wisdom and virtue is there that can kill a deer
while engaged in such an act? The time of sexual intercourse is agreeable
to every creature and productive of good to all. O king, with this my
mate I was engaged in the gratification of my sexual desire. But that
effort of mine hath been rendered futile by thee. O king of the Kurus, as
thou art born in the race of the Pauravas ever noted for white (virtuous)
deeds, such an act hath scarcely been worthy of thee. O Bharata, this act
must be regarded as extremely cruel, deserving of universal execration,
infamous, and sinful, and certainly leading to hell. Thou art acquainted
with the pleasures of sexual intercourse. Thou art acquainted also with
the teaching of morality and dictates of duty. Like unto a celestial as
thou art, it behoveth thee not to do such an act as leadeth to hell. O
best of kings, thy duty is to chastise all who act cruelly, who are
engaged in sinful practices and who have thrown to the winds religion,
profit, and pleasure as explained in the scriptures. What hast thou done,
O best of men, in killing me who have given thee no offence? I am, O
king, a Muni who liveth on fruits and roots, though disguised as a deer.
I was living in the woods in peace with all. Yet thou hast killed me, O
king, for which I will curse thee certainly. As thou hast been cruel unto
a couple of opposite sexes, death shall certainly overtake thee as soon
as thou feelest the influence of sexual desire. I am a Muni of the name
of Kindama, possessed of ascetic merit. I was engaged in sexual
intercourse with this deer, because my feelings of modesty did not permit
me to indulge in such an act in human society. In the form of a deer I
rove in the deep woods in the company of other deer. Thou hast slain me
without knowing that I am a Brahmana, the sin of having slain a Brahmana
shall not, therefore, be thine. But senseless man, as you have killed me,
disguised as a deer, at such a time, thy fate shall certainly be even
like mine. When, approaching thy wife lustfully, thou wilt unite with her
even as I had done with mine, in that very state shalt thou have to go to
the world of the spirits. And that wife of thine with whom thou mayst be
united in intercourse at the time of thy death shall also follow thee
with affection and reverence to the domains of the king of the dead. Thou
hast brought me grief when I was happy. So shall grief come to thee when
thou art in happiness.’

“Vaisampayana continued, ‘Saying this, that deer, afflicted with grief
gave up the ghost; and Pandu also was plunged in woe at the sight.’”



SECTION CXIX

(Sambhava Parva continued)

“Vaisampayana said, ‘After the death of that deer, king Pandu with his
wives was deeply afflicted and wept bitterly. And he exclaimed, ‘The
wicked, even if born in virtuous families, deluded by their own passions,
become overwhelmed with misery as the fruit of their own deeds. I have
heard that my father, though begotten by Santanu of virtuous soul, was
cut off while still a youth, only because he had become a slave to his
lust. In the soil of that lustful king, the illustrious Rishi
Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I
am of such a being, with my wicked heart wedded to vice, I am yet leading
a wandering life in the woods in the chase of the deer. Oh, the very gods
have forsaken me! I shall seek salvation now. The great impediments to
salvation are the desire to beget children, and other concerns of the
world. I shall now adopt the Brahmacharya mode of life and follow in the
imperishable wake of my father. I shall certainly bring my passions under
complete control by severe ascetic penances. Forsaking my wives and other
relatives and shaving my head, alone shall I wander over the earth,
begging for my subsistence from each of these trees standing here.
Forsaking every object of affection and aversion, and covering my body
with dust, I shall make the shelter of trees or deserted houses my home.
I shall never yield to influence of sorrow or joy, and I shall regard
slander and eulogy in the same light. I shall not seek benedictions or
bows. I shall be at peace with all, and shall not accept gifts. I shall
not mock anybody, nor shall I knit my brows at any one, but shall be ever
cheerful and devoted to the good of all creatures. I shall not harm any
of the four orders of life gifted with power of locomotion or otherwise,
viz., oviparous and viviparous creatures and worms and vegetables. But on
the contrary, preserve an equality of behaviour towards all, as if they
were, my own children. Once a day shall I beg of five or ten families at
the most, and if I do not succeed in obtaining alms, I shall then go
without food. I shall rather stint myself than beg more than once of the
same person. If I do not obtain anything after completing my round of
seven or ten houses, moved by covetousness, I shall not enlarge my round.
Whether I obtain or fail to obtain alms. I shall be equally unmoved like
a great ascetic. One lopping off an arm of mine with a hatchet, and one
smearing another arm with sandal-paste, shall be regarded by me equally.
I shall not wish prosperity to the one or misery to the other. I shall
not be pleased with life or displeased with death. I shall neither desire
to live nor to die. Washing my heart of all sins, I shall certainly
transcend those sacred rites productive of happiness, that men perform in
auspicious moments, days, and periods. I shall also abstain from all acts
of religion and profit and also those that lead to the gratification of
the senses. Freed from all sins and snares of the world, I shall be like
the wind subject to none. Following the path of fearlessness and bearing
myself in this way I shall at last lay down my life. Destitute of the
power of begetting children, firmly adhering to the line of duty I shall
not certainly deviate therefrom in order to tread in the vile path of the
world that is so full of misery. Whether respected or disrespected in the
world that man who from covetousness casteth on others a begging look,
certainly behaveth like a dog. (Destitute as I am of the power of
procreation, I should not certainly, from desire of offspring, solicit
others to give me children).’

“Vaisampayana continued, ‘The king, having thus wept in sorrow, with a
sigh looked at his two wives Kunti and Madri, and addressing them said,
‘Let the princess of Kosala (my mother), Vidura, the king with our
friends, the venerable Satyavati, Bhishma, the priests of our family,
illustrious Soma-drinking Brahmanas of rigid vows and all elderly
citizens depending on us be informed, after being prepared for it, that
Pandu hath retired into the woods to lead a life of asceticism.’ Hearing
these words of their lord who had set his heart on a life of asceticism
in the woods, both Kunti and Madri addressed him in these proper words,
‘O bull of Bharata’s race, there are many other modes of life which thou
canst adopt and in which thou canst undergo the severest penances along
with us, thy wedded wives--in which for the salvation of thy body
(freedom from re-birth), thou mayest obtain heaven. We also, in the
company of our lord, and for his benefit, controlling our passions and
bidding adieu to all luxuries, shall subject ourselves to the severest
austerities. O king, O thou of great wisdom, if thou abandonest us, we
shall then this very day truly depart from this world.’

Pandu replied, ‘If, indeed, this your resolve springeth from virtue, then
with you both I shall follow the imperishable path of my fathers.
Abandoning the luxuries of cities and towns, clad in barks of trees, and
living on fruits and roots, I shall wander in deep woods, practising the
severest penances. Bathing morning and evening, I shall perform the homa.
I shall reduce my body by eating very sparingly and shall wear rags and
skins and knotted locks on my head. Exposing myself to heat and cold and
disregarding hunger and thirst, I shall reduce my body by severe ascetic
penances, I shall live in solitude and I shall give myself up to
contemplation; I shall eat fruit, ripe or green, that I may find. I shall
offer oblations to the Pitris (manes) and the gods with speech, water and
the fruits of the wilderness. I shall not see, far less harm, any of the
denizens of the woods, or any of my relatives, or any of the residents of
cities and towns. Until I lay down this body, I shall thus practise the
severe ordinances of the Vanaprastha scriptures, always searching for
severer ones that they may contain.’

“Vaisampayana continued, ‘The Kuru king, having said this unto his wives,
gave away to Brahmanas the big jewel in his diadem, his necklace of
precious gold, his bracelets, his large ear-rings, his valuable robes and
all the ornaments of his wives. Then summoning his attendants, he
commended them, saying, ‘Return ye to Hastinapura and proclaim unto all
that Pandu with his wives hath gone into the woods, foregoing wealth,
desire, happiness, and even sexual appetite.’ Then those followers and
attendants, hearing these and other soft words of the king, set up a loud
wail, uttering, ‘Oh, we are undone!’ Then with hot tears trickling down
their cheeks they left the monarch and returned to Hastinapura with speed
carrying that wealth with them (that was to be distributed in charity).
Then Dhritarashtra, that first of men, hearing from them everything that
had happened in the woods, wept for his brother. He brooded over his
affliction continually, little relishing the comfort of beds and seats
and dishes.

“Meanwhile, the Kuru prince Pandu (after sending away his attendants)
accompanied by his two wives and eating fruits and roots went to the
mountains of Nagasata. He next went to Chaitraratha, and then crossed the
Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.
Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,
sometimes on level ground and sometimes on mountain slopes. He then
journeyed on to the lake of Indradyumna, whence crossing the mountains of
Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and
there continued to practise ascetic austerities.’”



SECTION CXX

(Sambhava Parva continued)

“Vaisampayana said, ‘Pandu, possessed of great energy, then devoted
himself to asceticism. Within a short time he became the favourite of the
whole body of the Siddhas and Charanas residing there. And, O Bharata,
devoted to the service of his spiritual masters, free from vanity, with
mind under complete control and the passions fully subdued, the prince,
becoming competent to enter heaven by his own energy, attained to great
(ascetic) prowess. Some of the Rishis would call him brother, some
friend, while others cherished him as their son. And, O bull of Bharata’s
race, having acquired after a long time great ascetic merit coupled with
complete singleness, Pandu became even like a Brahmarshi (though he was a
Kshatriya by birth).

“On a certain day of the new moon, the great Rishis of rigid vows
assembled together, and desirous of beholding Brahman were on the point
of starting on their expedition. Seeing them about to start, Pandu asked
those ascetics, saying, ‘Ye first of eloquent men, where shall we go?’
The Rishis answered, ‘There will be a great gathering today, in the abode
of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the
Self-create we shall go there today.’

“Vaisampayana continued, ‘Hearing this, Pandu rose up suddenly, desirous
of visiting heaven along with the great Rishis. Accompanied by his two
wives, when he was on the point of following the Rishis in the northerly
direction from the mountain of hundred peaks, those ascetics addressed
him saying, ‘In our northward march, while gradually ascending the king
of mountains, we have seen on its delightful breast many regions
inaccessible to ordinary mortals; retreats also of the gods, and
Gandharvas and Apsaras, with palatial mansions by hundreds clustering
thick around and resounding with the sweet notes of celestial music, the
gardens of Kuvera laid out on even and uneven grounds, banks of mighty
rivers, and deep caverns. There are many regions also on those heights
that are covered with perpetual snow and are utterly destitute of
vegetable and animal existence. In some places the downpour of rain is so
heavy that they are perfectly inaccessible and incapable of being
utilised for habitation. Not to speak of other animals, even winged
creatures cannot cross them. The only thing that can go there is air, and
the only beings, Siddhas and great Rishis. How shall these princesses
ascend those heights of the king of mountains? Unaccustomed to pain,
shall they not droop in affliction? Therefore, come not with us, O bull
of Bharata’s race!’

“Pandu replied, ‘Ye fortunate ones, it is said that for the sonless there
is no admittance into heaven. I am sonless! I In affliction I speak’ unto
you! I am afflicted because I have not been able to discharge the debt I
owe to my ancestors. It is certain that with the dissolution of this my
body my ancestors perish! Men are born on this earth with four debts,
viz. those due unto the (deceased) ancestors, the gods, the Rishis, and
other men. In justice these must be discharged. The wise have declared
that no regions of bliss exist for them that neglect to pay these debts
in due time. The gods are paid (gratified) by sacrifices, the Rishis, by
study, meditation, and asceticism, the (deceased) ancestors, by begetting
children and offering the funeral cake, and, lastly other men, by leading
a humane and inoffensive life. I have justly discharged my obligations to
the Rishis, the gods, and other men. But those others than these three
are sure to perish with the dissolution of my body! Ye ascetics, I am not
yet freed from the debt I owe to my (deceased) ancestors. The best of men
are born in this world to beget children for discharging that debt. I
would ask you, should children be begotten in my soil (upon my wives) as
I myself was begotten in the soil of my father by the eminent Rishi?’

“The Rishis said, ‘O king of virtuous soul, there is progeny in store for
thee, that is sinless and blest with good fortune and like unto the gods.
We behold it all with our prophetic eyes. Therefore, O tiger among men,
accomplish by your own acts that which destiny pointeth at. Men of
intelligence, acting with deliberation, always obtain good fruits; it
behoveth thee, therefore, O king, to exert thyself. The fruits thou
wouldst obtain are distinctly visible. Thou wouldst really obtain
accomplished and agreeable progeny.’

“Vaisampayana continued, ‘Hearing these words of the ascetics, Pandu,
remembering the loss of his procreative powers owing to the curse of the
deer, began to reflect deeply. And calling his wedded wife the excellent
Kunti, unto him, he told her in private, ‘Strive thou to raise offspring
at this time of distress. The wise expounders of the eternal religion
declare that a son, O Kunti, is the cause of virtuous fame in the three
worlds. It is said that sacrifices, charitable gifts, ascetic penances,
and vows observed most carefully, do not confer religious merit on a
sonless man. O thou of sweet smiles, knowing all this, I am certain that
as I am sonless, I shall not obtain regions of true felicity. O timid
one, wretch that I was and addicted to cruel deeds, as a consequence of
the polluted life I led, my power of procreation hath been destroyed by
the curse of the deer. The religious institutes mention six kinds of sons
that are heirs and kinsmen, and six other kinds that are not heirs but
kinsmen. I shall speak of them presently. O Pritha, listen to me. They
are: 1st, the son begotten by one’s own self upon his wedded wife; 2nd,
the son begotten upon one’s wife by an accomplished person from motives
of kindness; 3rd, the son begotten upon one’s wife by a person for
pecuniary consideration; 4th, the son begotten upon the wife after the
husband’s death; 5th, the maiden-born son; 6th, the son born of an
unchaste wife; 7th, the son given; 8th, the son bought for a
consideration; 9th, the son self-given; 10th, the son received with a
pregnant bride; 11th, the brother’s son; and 12th, the son begotten upon
a wife of lower caste. On failure of offspring of a prior class, the
mother should desire to have offspring of the next class. In times of
distress, men solicit offspring from accomplished younger brothers. The
self-born Manu hath said that men failing to have legitimate offspring of
their own may have offspring begotten upon their wives by others, for
sons confer the highest religious merit. Therefore, O Kunti, being
destitute myself of the power of procreation, I command thee to raise
good offspring through some person who is either equal or superior to me.
O Kunti, listen to the history of the daughter of Saradandayana who was
appointed by her lord to raise offspring. That warrior-dame, when her
monthly season arrived, bathed duly and in the night went out and waited
on a spot where four roads met. She did not wait long when a Brahmana
crowned with ascetic success came there. The daughter of Saradandayana
solicited him for offspring. After pouring libations of clarified butter
on the fire (in the performance of the sacrifice known by the name of
Punsavana) she brought forth three sons that were mighty car-warriors and
of whom Durjaya was the eldest, begotten upon her by that Brahmana. O
thou of good fortune, do thou follow that warrior-dame’s example at my
command, and speedily raise offspring out of the seed of some Brahmana of
high ascetic merit.’”



SECTION CXXI

(Sambhava Parva continued)

“Vaisampayana said, ‘Thus addressed, Kunti replied unto her heroic lord,
king Pandu, that bull amongst the Kurus, saying, ‘O virtuous one, it
behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy
wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt,
in righteousness, beget upon me children endued with great energy. Then I
shall ascend to heaven with thee; O prince of Kuru’s race, receive me in
thy embrace for begetting children. I shall not certainly, even in
imagination, accept any other man except thee in my embraces. What other
man is there in this world superior to thee? O virtuous one, listen to
this Pauranic narrative that hath been, O thou of large eyes, heard by
me, and that I shall presently narrate.

“There was, in ancient times, a king in the race of Puru, known by the
name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul
and mighty arms, on one occasion, while he was performing a sacrifice the
gods with Indra and the great Rishis came to him, and Indra was so
intoxicated with the Soma juice he drank and the Brahmanas with the large
presents they received, that both the gods and the great Rishis began
themselves to perform everything appertaining to that sacrifice of the
illustrious royal sage. And thereupon Vyushitaswa began to shine above
all men like the Sun appearing in double splendour after the season of
frost is over. And the powerful Vyushitaswa, who was endued with the
strength of ten elephants very soon performed the horse-sacrifice,
overthrowing, O best of monarchs, all the kings of the East, the North,
the West and the South, and exacted tributes from them all. There is an
anecdote, O best of the Kurus, that is sung by all reciters of the
Puranas, in connection with that first of all men, the illustrious
Vyushitaswa.--Having conquered the whole Earth up to the coast of the
sea, Vyushitaswa protected every class of his subjects as a father does
his own begotten sons.--Performing many great sacrifices he gave away
much wealth to the Brahmanas. After collecting unlimited jewels and
precious stones he made arrangements for performing still greater ones.
And he performed also the Agnishtoma, and other special Vedic sacrifices,
extracting great quantities of Soma juice. And, O king, Vyushitaswa had
for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for
beauty on earth. And it hath been heard by us that the couple loved each
other deeply. King Vyushitaswa was seldom separated from his wife. Sexual
excess, however, brought on an attack of phthisis and the king died
within a few days, sinking like the Sun in his glory. Then Bhadra, his
beautiful queen, was plunged into woe, and as she was sonless, O tiger
among men, she wept in great affliction. Listen to me, O king, as I
narrate to you all that Bhadra said with bitter tears trickling down her
cheeks. ‘O virtuous one’, she said, ‘Women serve no purpose when their
husbands are dead. She who liveth after her husband is dead, draggeth on
a miserable existence that can hardly be called life. O bull of the
Kshatriya order, death is a blessing to women without husbands. I wish to
follow the way thou hast gone. Be kind and take me with thee. In thy
absence, I am unable to bear life even for a moment. Be kind to me, O
king and take me hence pretty soon. O tiger among men, I shall follow
thee over the even and uneven ground. Thou hast gone away, O lord, never
to return. I shall follow thee, O king, as thy own shadow. O tiger among
men, I will obey thee (as thy slave) and will ever do what is agreeable
to thee and what is for thy good. O thou of eyes like lotus-petals,
without thee, from this day, mental agonies will overwhelm me and eat
into my heart. A wretch that I am, some loving couple had doubtless been
separated by me in a former life, for which, in this life, I am made to
suffer the pangs of separation from thee. O king, that wretched woman who
liveth even for a moment separated from her lord, liveth in woe and
suffereth the pangs of hell even here. Some loving couple had doubtless
been separated by me in a former life, for which sinful act I am
suffering this torture arising from my separation from thee. O king, from
this day I will lay myself down on a bed of Kusa grass and abstain from
every luxury, hoping to behold thee once more. O tiger among men, show
thyself to me. O king, O lord, command once more thy wretched and
bitterly weeping wife plunged in woe.’

“Kunti continued, ‘It was thus, O Pandu, that the beautiful Bhadra wept
over the death of her lord. And the weeping Bhadra clasped in her arms
the corpse in anguish of heart. Then she was addressed by an incorporeal
voice in these words, “Rise up, O Bhadra, and leave this place. O thou of
sweet smiles, I grant thee this boon. I will beget offspring upon thee.
Lie thou down with me on thy own bed, after the catamenial bath, on the
night of the eighth or the fourteenth day of the moon.’ Thus addressed by
the incorporeal voice, the chaste Bhadra did, as she was directed, for
obtaining offspring. And, O bull of the Bharatas, the corpse of her
husband begat upon her seven children viz., three Salwas and four Madras.
O bull of the Bharatas, do thou also beget offspring upon me, like the
illustrious Vyushitaswa, by the exercise of that ascetic power which thou
possessest.’”



SECTION CXXII

(Sambhava Parva continued)

“Vaisampayana said, ‘Thus addressed by his loving wife, king Pandu,
well-acquainted with all rules of morality, replied in these words of
virtuous import, ‘O Kunti, what thou hast said is quite true. Vyushitaswa
of old did even as thou hast said. Indeed he was equal unto the
celestials themselves. But I shall now tell thee about the practices of
old indicated by illustrious Rishis, fully acquainted with every rule of
morality. O thou of handsome face and sweet smiles, women formerly were
not immured within houses and dependent on husbands and other relatives.
They used to go about freely, enjoying themselves as best as they liked.
O thou of excellent qualities, they did not then adhere to their husbands
faithfully, and yet, O handsome one, they were not regarded sinful, for
that was the sanctioned usage of the times. That very usage is followed
to this day by birds and beasts without any (exhibition of) jealousy.
That practice, sanctioned by precedent, is applauded by great Rishis. O
thou of taper thighs, the practice is yet regarded with respect amongst
the Northern Kurus. Indeed, that usage, so lenient to women, hath the
sanction of antiquity. The present practice, however (of women’s being
confined to one husband for life) hath been established but lately. I
shall tell thee in detail who established it and why.

“It hath been heard by us that there was a great Rishi of the name of
Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been
established by that Swetaketu from anger. Hear thou the reason. One day,
in the presence of Swetaketu’s father a Brahmana came and catching
Swetaketu’s mother by the hand, told her, ‘Let us go.’ Beholding his
mother seized by the hand and taken away apparently by force, the son was
greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him
and said, ‘Be not angry. O son! This is the practice sanctioned by
antiquity. The women of all orders in this world are free, O son; men in
this matter, as regards their respective orders, act as kine.’ The
Rishi’s son, Swetaketu, however, disapproved of the usage and established
in the world the present practice as regards men and women. It hath been
heard by us, O thou of great virtue, that the existing practice dates
from that period among human beings but not among beings of other
classes. Accordingly, since the establishment of the present usage, it is
sinful for women not to adhere to their husbands. Women transgressing the
limits assigned by the Rishi became guilty of slaying the embryo. And,
men, too, viol ting a chaste and loving wife who hath from her maidenhood
observed the vow of purity, became guilty of the same sin. The woman also
who, being commanded by her husband to raise offspring, refuses to do his
bidding, becometh equally sinful.

“Thus, O timid one, was the existing usage established of old by
Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper
thighs, it hath also been heard by us that Madayanti, the wife of
Saudasa, commanded by her husband to raise offspring went unto Rishi
Vasishtha. And on going in unto him, the handsome Madayanti obtained a
son named Asmaka. She did this, moved by the desire of doing good to her
husband. O thou of lotus-eyes, thou knowest, O timid girl, how we
ourselves, for the perpetuation of the Kuru race, were begotten by
Krishna-Dwaipayana. O faultless one, beholding all these precedents it
behoveth thee to do my bidding, which is not inconsistent with virtue, O
princess, who is devoted to her husband, it hath also been said by those
acquainted with the rules of morality that a wife, when her monthly
season cometh, must ever seek her husband, though at other times she
deserveth liberty. The wise have declared this to be the ancient
practice. But, be the act sinful or sinless, those acquainted with the
Vedas have declared that it is the duty of wives to do what their
husbands bid them do. Especially, O thou of faultless features, I, who am
deprived of the power of procreation, having yet become desirous of
beholding offspring, deserve the more to be obeyed by thee. O amiable
one, joining my palms furnished with rosy fingers, and making of them a
cup as of lotus leaves, I place them on my head to propitiate thee. O
thou of lair looks, it behoveth thee to raise offspring, at my command,
through some Brahmana possessed of high ascetic merit. For then, owing to
thee, O thou of fair hips, I may go the way that is reserved for those
that are blessed with children.’

“Vaisampayana continued, ‘Thus addressed by Pandu, that subjugator of
hostile cities, the handsome Kunti, ever attentive to what was agreeable
and beneficial to her lord, then replied unto him, saying, ‘In my
girlhood, O lord, I was in my father’s house engaged in attending upon
all guests. I used to wait respectfully upon Brahmanas of rigid vows and
great ascetic merit. One day I gratified with my attentions that Brahmana
whom people call Durvasa, of mind under full control and possessing
knowledge of all the mysteries of religion. Pleased with my services,
that Brahmana gave me a boon in the form of a mantra (formula of
invocation) for calling into my presence any one of the celestials I
liked. And the Rishi, addressing me, said, ‘Anyone among the celestials
whom thou callest by this shall, O girl, approach thee and be obedient to
thy will, whether he liketh it or not. And, O princess, thou shall also
have offspring through his grace.’ O Bharata, that Brahmana told me this
when I lived in my father’s house. The words uttered by the Brahmana can
never be false. The time also hath come when they may yield fruit.
Commanded by thee, O royal sage, I can by that mantra summon any of the
celestials, so that we may have good children. O foremost of all truthful
men, tell me which of the celestials I shall summon. Know that, as
regards this matter, I await your commands.’

“Hearing this, Pandu replied, ‘O handsome one, strive duly this very day
to gratify our wishes. Fortunate one, summon thou the god of justice. He
is the most virtuous of the celestials. The god of justice and virtue
will never be able to pollute us with sin. The world also, O beautiful
princess, will then think that what we do can never be unholy. The son
also that we shall obtain from him shall in virtue be certainly the
foremost among the Kurus. Begotten by the god of justice and morality, he
would never set his heart upon anything that is sinful or unholy.
Therefore, O thou of sweet smiles, steadily keeping virtue before thy
eyes, and duly observing holy vows, summon thou the god of justice and
virtue by the help of thy solicitations and incantations.’

“Vaisampayana continued, ‘Then Kunti, that best of women, thus addressed
by her lord, said, ‘So be it.’ And bowing down to him and reverently
circumambulating his person, she resolved to do his bidding.’”



SECTION CXXIII

(Sambhava Parva continued)

“Vaisampayana said, ‘O Janamejaya, when Gandhari’s conception had been a
full year old, it was then that Kunti summoned the eternal god of justice
to obtain offspring from him. And she offered without loss of time,
sacrifices unto the god and began to duly repeat the formula that Durvasa
had imparted to her some time before. Then the god, overpowered by her
incantations, arrived at the spot where Kunti was seated in his car
resplendent as the Sun. Smiling, he asked, ‘O Kunti, what am I to give
thee?’ And Kunti too smiling in her turn, replied, ‘Thou must even give
me offspring.’ Then the handsome Kunti was united (in intercourse) with
the god of justice in his spiritual form and obtained from him a son
devoted to the good of all creatures. And she brought his excellent
child, who lived to acquire a great fame, at the eighth Muhurta called
Abhijit, of the hour of noon of that very auspicious day of the seventh
month (Kartika), viz., the fifth of the lighted fortnight, when the star
Jyeshtha in conjunction with the moon was ascendant. And as soon as the
child was born, an incorporeal voice (from the skies) said, ‘This child
shall be the best of men, the foremost of those that are virtuous. Endued
with great prowess and truthful in speech, he shall certainly be the
ruler of the earth. And this first child of Pandu shall be known by the
name of Yudhishthira. Possessed of prowess and honesty of disposition, he
shall be a famous king, known throughout the three worlds.’

“Pandu, having obtained that virtuous son, again addressed his wife and
said. ‘The wise have declared that a Kshatriya must be endued with
physical strength, otherwise he is no Kshatriya.’ Therefore, ask thou for
an offspring of superior strength. Thus commanded by her lord, Kunti then
invoked Vayu. And the mighty god of wind, thus invoked, came unto her,
riding upon a deer, and said, ‘What, O Kunti, am I to give thee? Tell me
what is in thy heart” Smiling in modesty, she said to him, ‘Give me, O
best of celestials, a child endued with great strength and largeness of
limbs and capable of humbling the pride of every body.’ The god of wind
thereupon begat upon her the child afterwards known as Bhima of mighty
arms and fierce prowess. And upon the birth of that child endued with
extraordinary strength, an incorporeal voice, O Bharata, as before, said,
‘This child shall be the foremost of all endued with strength.’ I must
tell you, O Bharata, of another wonderful event that occurred alter the
birth of Vrikodara (Bhima). While he fell from the lap of his mother upon
the mountain breast, the violence of the fall broke into fragments the
stone upon which he fell without his infant body being injured in the
least. And he fell from his mother’s lap because Kunti, frightened by a
tiger, had risen up suddenly, unconscious of the child that lay asleep on
her lap. And as she had risen, the infant, of body hard as the
thunderbolt, falling down upon the mountain breast, broke into a hundred
fragments the rocky mass upon which he fell. And beholding this, Pandu
wondered much. And it so happened that that very day on which Vrikodara
was born, was also, O best of Bharatas, the birthday of Duryodhana who
afterwards became the ruler of the whole earth.’

“After the birth of Vrikodara, Pandu again began to think, ‘How am I to
obtain a very superior son who shall achieve world-wide fame? Every,
thing in the world dependeth on destiny and exertion. But destiny can
never be successful except by timely exertion. We have heard it said that
Indra is the chief of the gods. Indeed, he is endued with immeasurable
might and energy and prowess and glory. Gratifying him with my
asceticism, I shall obtain from him a son of great strength. Indeed, the
son he giveth me must be superior to all and capable of vanquishing in
battle all men and creatures other than men. I shall, therefore, practise
the severest austerities, with heart, deed and speech.’

“After this, the Kuru king Pandu, taking counsel with the great Rishis
commanded Kunti to observe an auspicious vow for one full year, while he
himself commenced, O Bharata, to stand upon one leg from morning to
evening, and practise other severe austerities with mind rapt in
meditation, for gratifying the lord of the celestials.

“It was after a long time that Indra (gratified with such devotion)
approached Pandu and, addressing him, said, ‘I shall give thee, O king, a
son who will be celebrated all over the three worlds and who will promote
the welfare of Brahmanas, kine and all honest men. The son I shall give
thee will be the smiter of the wicked and the delight of friends and
relatives. Foremost of all men, he will be an irresistible slayer of all
foes.’ Thus addressed by Vasava (the king of the celestials), the
virtuous king of the Kuru race, well-recollecting those words, said unto
Kunti, ‘O fortunate one, thy vow hath become successful. The lord of the
celestials hath been gratified, and is willing to give thee a son such as
thou desirest, of superhuman achievements and great fame. He will be the
oppressor of all enemies and possessed of great wisdom. Endued with a
great soul, in splendour equal unto the Sun, invincible in battles, and
of great achievements, he will also be extremely handsome. O thou of fair
hips and sweet smiles, the lord of the celestials hath become gracious to
thee. Invoking him, bring thou forth a child who will be the very home of
all Kshatriya virtues.’

“Vaisampayana continued, ‘The celebrated Kunti, thus addressed by her
lord, invoked Sakra (the king of the gods) who thereupon came unto her
and begat him that was afterwards called Arjuna. And as soon as this
child was born, an incorporeal voice, loud and deep as that of the clouds
and filling the whole welkin, distinctly said, addressing Kunti in the
hearing of every creature dwelling in that asylum, ‘This child of thine,
O Kunti, will be equal unto Kartavirya in energy and Siva in prowess.
Invincible like Sakra himself he will spread thy fame far and wide. As
Vishnu (the youngest of Aditi’s sons) had enhanced Aditi’s joy, so shall
this child enhance thy joy. Subjugating the Madras, the Kurus along with
the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain
the prosperity of the Kurus. (Surfeited with libations at the sacrifice
of king Swetaketu), Agni will derive great gratification from the fat of
all creatures dwelling in the Khandava woods (to be burnt down) by the
might of this one’s arms. This mighty hero, vanquishing all the
effeminate monarchs of the earth, will, with his brothers perform three
great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or
Vishnu. The foremost of all men endued with prowess, he will achieve
great fame. He will gratify in battle (by his heroism) Sankara, the god
of gods (Mahadeva), and will receive from him the great weapon named
Pasupata. This thy son of mighty arms will also slay, at the command of
Indra, those Daityas called the Nivatakavachas who are the enemies of the
gods. He will also acquire all kinds of celestial weapons, and this bull
among men will also retrieve the fortunes of his race.’

‘Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great
Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,
Vasishtha, and the illustrious Atri who illumined the world of old when
the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,
Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came
there also. The various tribes of Apsaras, decked with celestial garlands
and every ornament, and attired in fine robes, came there and danced in
joy, chanting the praises of Vibhatsu (Arjuna). All around, the great
Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced
there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing
girls of heaven,--came there and sang in chorus. And Dharti and Aryaman
and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and
Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu’s
son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada,
Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the
eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also
came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga
Takshaka,--these mighty and wrathful snakes possessed of high ascetic
merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and
Aruni of Vinata’s race also came there. And only great Rishis crowned
with ascetic success and not others saw those celestials and other beings
seated in their cars or waiting on the mountain peaks. Those best of
Munis beholding that wonderful sight, became amazed, and their love and
affection for the children of Pandu was in consequence enhanced.

“The celebrated Pandu, tempted by the desire of having more children
wished to speak again unto his wedded wife (for invoking some other god).
But Kunti addressed him, saying, ‘The wise do not sanction a fourth
delivery even in a season of distress. The woman having intercourse with
four different men is called a Swairini (heanton), while she having
intercourse with five becometh a harlot. Therefore, O learned one, as
thou art well-acquainted with the scripture on this subject, why dost
thou, beguiled by desire of offspring, tell me so in seeming
forgetfulness of the ordinance?’”



SECTION CXXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘After the birth of Kunti’s sons and also of the
hundred sons of Dhritarashtra the daughter of the king of the Madras
privately addressed Pandu, saying, ‘O slayer of foes, I have no complaint
even if thou beest unpropitious to me. I have, O sinless one, also no
complaint that though by birth I am superior to Kunti yet I am inferior
to her in station. I do not grieve, O thou of Kuru’s race, that Gandhari
hath obtained a hundred sons. This, however, is my great grief that while
Kunti and I are equal, I should be childless, while it should so chance
that thou shouldst have offspring by Kunti alone. If the daughter of
Kuntibhoja should so provide that I should have offspring, she would then
be really doing me a great favour and benefiting thee likewise. She being
my rival, I feel a delicacy in soliciting any favour of her. If thou
beest, O king, propitiously disposed to me, then ask her to grant my
desire.’

“Hearing her, Pandu replied, ‘O Madri, I do revolve this matter often in
my own mind, but I have hitherto hesitated to tell thee anything, not
knowing how thou wouldst receive it. Now that I know what your wishes
are, I shall certainly strive after that end. I think that, asked by me,
Kunti will not refuse.’

“Vaisampayana continued, ‘After this, Pandu addressed Kunti in private,
saying, ‘O Kunti, grant me some more offspring for the expansion of my
race and for the benefit of the world. O blessed one, provide thou that I
myself, my ancestors, and thine also, may always have the funeral cake
offered to us. O, do what is beneficial to me, and grant me and the world
what, indeed, is the best of benefits. O, do what, indeed, may be
difficult for thee, moved by the desire of achieving undying fame.
Behold, Indra, even though he hath obtained the sovereignty of the
celestials, doth yet, for fame alone, perform sacrifices. O handsome one,
Brahmanas, well-acquainted with the Vedas, and having achieved high
ascetic merit, do yet, for fame alone, approach their spiritual masters
with reverence. So also all royal sages and Brahmanas possessed of
ascetic wealth have achieved, for fame only, the most difficult of
ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft
(by granting her the means of obtaining offspring), and achieve thou
imperishable fame by making her a mother of children.’

“Thus addressed by her lord, Kunti readily yielded, and said unto Madri,
‘Think thou, without loss of time, of some celestial, and thou shall
certainly obtain from him a child like unto him.’ Reflecting for a few
moments. Madri thought of the twin Aswins, who coming unto her with speed
begat upon her two sons that were twins named Nakula and Sahadeva,
unrivalled on earth for personal beauty. And as soon as they were born,
an incorporeal voice said, ‘In energy and beauty these twins shall
transcend even the twin Aswins themselves.’ Indeed possessed of great
energy and beauty, they illumined the whole region.

“O king, after all the children were born the Rishis dwelling on the
mountain of a hundred peaks uttering blessings on them and affectionately
performing the first rites of birth, bestowed appellations on them. The
eldest of Kunti’s children was called Yudhishthira, the second Bhimasena,
and the third Arjuna, and of Madri’s sons, the first-born of the twins
was called Nakula and the next Sahadeva. And those foremost sons born at
an interval of one year after one another, looked like an embodied period
of five years. And king Pandu, beholding his children of celestial beauty
and of super-abundant energy, great strength and prowess, and of
largeness of soul, rejoiced exceedingly. And the children became great
favourites of the Rishis, as also of their wives, dwelling on the
mountain of a hundred peaks.

“Some time after, Pandu again requested Kunti on behalf of Madri.
Addressed, O king, by her lord in private, Kunti replied, ‘Having given
her the formula of invocation only once, she hath, O king, managed to
obtain two sons. Have I not been thus deceived by her, I fear, O king,
that she will soon surpass me in the number of her children. This,
indeed, is the way of all wicked women. Fool that I was, I did not know
that by invoking the twin gods I could obtain at one birth twin children.
I beseech thee, O king, do not command me any further. Let this be the
boon granted (by thee) to me.’

“Thus, O king, were born unto Pandu five sons who were begotten by
celestials and were endued with great strength, and who all lived to
achieve great fame and expand the Kuru race. Each bearing every
auspicious mark on his person, handsome like Soma, proud as the lion,
well-skilled in the use of the bow, and of leonine tread, breast, heart,
eyes, neck and prowess, those foremost of men, resembling the celestials
themselves in might, began to grow up. And beholding them and their
virtues growing with years, the great Rishis dwelling on that snowcapped
sacred mountain were filled with wonder. And the five Pandavas and the
hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up
rapidly like a cluster of lotuses in a lake.’”



SECTION CXXV

(Sambhava Parva continued)

“Vaisampayana said, “Beholding his five handsome sons growing up before
him in that great forest on the charming mountain slope, Pandu felt the
last might of his arms revive once more. One day in the season of spring
which maddens every creature the king accompanied by his wife (Madri),
began to rove in the woods where every tree had put forth new blossoms.
He beheld all around Palasas and Tilakas and Mangoes and Champakas and
Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and
Kuruvakas with swarms of maddened bees sweetly humming about. And there
were flowers of blossoming Parijatas with the Kokilas pouring forth their
melodies from under every twig echoing with the sweet hums of the black
bees. And he beheld also various other kinds of trees bent down with the
weight of their flowers and fruits. And there were also many fine pools
of water overgrown with hundreds of fragrant lotuses. Beholding all
these, Pandu felt the soft influence of desire. Roving like a celestial
with a light heart amidst such scenery, Pandu was alone with his wife
Madri in semi-transparent attire. And beholding the youthful Madri thus
attired, the king’s desire flamed up like a forest-fire. And ill-able to
suppress his desire thus kindled at the sight of his wife of eyes like
lotus-petals, he was completely overpowered. The king then seized her
against her will, but Madri trembling in fear resisted him to the best of
her might. Consumed by desire, he forgot everything about his misfortune.
And, O thou of Kuru’s race unrestrained by the fear of (the Rishi’s)
curse and impelled by fate, the monarch, overpowered by passion, forcibly
sought the embraces of Madri, as if he wished to put an end to his own
life. His reason, thus beguiled by the great Destroyer himself by
intoxicating his senses, was itself lost with his life. And the Kuru king
Pandu, of virtuous soul, thus succumbed to the inevitable influence of
Time, while united in intercourse with his wife.

“Then Madri, clasping the body of her senseless lord, began to weep
aloud. And Kunti with her sons and the twins of Madri, hearing those
cries of grief, came to the spot where the king lay in that state. Then,
O king, Madri addressing Kunti in a piteous voice, said, ‘Come hither
alone, O Kunti, and let the children stay there.’ Hearing these words,
Kunti, bidding the children stay, ran with speed, exclaiming, ‘Woe to
me!’ And beholding both Pandu and Madri lying prostrate on the ground she
went in grief and affliction, saying, ‘Of passions under complete
control, this hero, O Madri, had all along been watched by me with care.
How did he then forgetting the Rishi’s curse, approach thee with
enkindled desire? O Madri, this foremost of men should have been
protected by thee. Why didst thou tempt him into solitude? Always
melancholy at the thought of the Rishi’s curse, how came he to be merry
with thee in solitude? O princess of Valhika, more fortunate than myself,
thou art really to be envied, for thou hast seen the face of our lord
suffused with gladness and joy.’

“Madri then replied, saying, ‘Revered sister, with tears in my eyes, I
resisted the king, but he could not control himself, bent on, as it were
making the Rishi’s curse true.’

“Kunti then said, ‘I am the older of his wedded wives; the chief
religious merit must be mine. Therefore, O Madri, prevent me not from
achieving that which must be achieved. I must follow our lord to the
region of the dead. Rise up, O Madri, and yield me his body. Rear thou
these children.’ Madri replied, saying, ‘I do clasp our lord yet, and
have not allowed him to depart; therefore, I shall follow him. My
appetite hath not been appeased. Thou art my older sister, O let me have
thy sanction. This foremost one of the Bharata princes had approached me,
desiring to have intercourse. His appetite unsatiated, shall I not follow
him in the region of Yama to gratify him? O revered one, if I survive
thee, it is certain I shall not be able to rear thy children as if they
were mine. Will not sin touch me on that account? But, thou, O Kunti,
shall be able to bring my sons up as if they were thine. The king, in
seeking me wishfully, hath gone to the region of spirits; therefore, my
body should be burnt with his. O revered sister, withhold not thy
sanction to this which is agreeable to me. Thou wilt certainly bring up
the children carefully. That indeed, would be very agreeable to me. I
have no other direction to give!’

“Vaisampayana continued, ‘Having said this, the daughter of the king of
Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord,
that bull among men.’”



SECTION CXXVI

(Sambhava Parva continued)

“Vaisampayana said, ‘The godlike Rishis, wise in counsels, beholding the
death of Pandu, consulted with one another, and said, ‘The virtuous and
renowned king Pandu, abandoning both sovereignty, and kingdom came hither
for practising ascetic austerities and resigned himself to the ascetics
dwelling on this mountain. He hath hence ascended to heaven, leaving his
wife and infant sons as a trust in our hands. Our duty now is to repair
to his kingdom with these his offspring, and his wife.’

“Vaisampayana continued, ‘Then those godlike Rishis of magnanimous
hearts, and crowned with ascetic success, summoning one another, resolved
to go to Hastinapura with Pandu’s children ahead, desiring to place them
in the hands of Bhishma and Dhritarashtra. The ascetics set out that very
moment, taking with them those children and Kunti and the two dead
bodies. And though unused to toil all her life, the affectionate Kunti
now regarded as very short the really long journey she had to perform.
Having arrived at Kurujangala within a short time, the illustrious Kunti
presented herself at the principal gate. The ascetics then charged the
porters to inform the king of their arrival. The men carried the message
in a trice to the court. And the citizens of Hastinapura, hearing of the
arrival of thousands of Charanas and Munis, were filled with wonder. And
it was soon after sunrise that they began to come out in numbers with
their wives and children to behold those ascetics. Seated in all kinds of
cars and conveyances by thousands, vast numbers of Kshatriyas with their
wives, and Brahmanas with theirs came out. And the concourse of Vaisyas
and Sudras too was as large on the occasion. The vast assemblage was very
peaceful, for every heart then was inclined to piety. And there also came
out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal
sage (Dhritarashtra) endued with the vision of knowledge and Vidura
himself and the venerable Satyavati and the illustrious princess of
Kosala and Gandhari accompanied by the other ladies of the royal
household. And the hundred sons of Dhritarashtra, decked with various
ornaments, also came out.

“The Kauravas, then, accompanied by their priest, saluted the Rishis by
lowering their heads, and took their seats before them. The citizens also
saluting the ascetics and bowing down unto them with touching the ground,
took their seats there. Then Bhishma, setting that vast concourse
perfectly still, duly worshipped, O king, those ascetics by offering them
water to wash their feet with and the customary Arghya. And having done
this, he spoke unto them about the sovereignty and the kingdom. Then the
oldest of the ascetics with matted locks on head and loins covered with
animal skin, stood up, and with the concurrence of the other Rishis,
spoke as follows, ‘You all know that that possessor of the sovereignty of
the Kurus who was called king Pandu, had, after abandoning the pleasures
of the world, repaired hence to dwell on the mountain of a hundred peaks.
He adopted the Brahmacharya mode of life, but for some inscrutable
purpose the gods have in view, this his eldest son, Yudhishthira, was
born there, begotten by Dharma himself. Then that illustrious king
obtained from Vayu this other son--the foremost of all mighty men--called
Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose
achievements will humble all bowmen in the world. Look here again at
these tigers among men, mighty in the use of the bow, the twin children
begotten upon Madri by the twin Aswins. Leading in righteousness the life
of a Vanaprastha in the woods, illustrious Pandu hath thus revived the
almost extinct line of his grandfather. The birth, growth, and Vedic
studies of these children of Pandu, will, no doubt, give you great
pleasure. Steadily adhering to the path of the virtuous and the wise, and
leaving behind him these children, Pandu departed hence seventeen days
ago. His wife Madri, beholding him placed in the funeral pyre and about
to be consumed, herself ascended the same pyre, and sacrificing her life
thus, hath gone with her lord to the region reserved for chaste wives.
Accomplish now whatever rites should be performed for their benefit.
These are (the unburnt portions of) their bodies. Here also are their
children--these oppressors of foes--with their mother. Let these be now
received with due honours. After the completion of the first rites in
honour of the dead, let the virtuous Pandu, who had all along been the
supporter of the dignity of the Kurus, have the first annual Sraddha
(sapindakarana) performed with a view to installing him formally among
the Pitris.’

“Vaisampayana continued, ‘The ascetics with Guhyakas, having said this
unto the Kurus, instantly disappeared in the very sight of the people.
And beholding the Rishis and the Siddhas thus vanish in their sight like
vapoury forms appearing and disappearing in the skies, the citizens
filled with wonder returned to their homes.’”



SECTION CXXVII

(Sambhava Parva continued)

“Vaisampayana continued, ‘Dhritarashtra then said, ‘O Vidura, celebrate
the funeral ceremonies of that lion among kings viz., Pandu, and of Madri
also, in right royal style. For the good of their souls, distribute
cattle, cloths, gems and diverse kinds of wealth, every one receiving as
much as he asketh for. Make arrangements also for Kunti’s performing the
last rites of Madri in such a style as pleaseth her. And let Madri’s body
be so carefully wrapped up that neither the Sun nor Vayu (god of wind)
may behold it. Lament not for the sinless Pandu. He was a worthy king and
hath left behind him five heroic sons equal unto the celestials
themselves.’

“Vaisampayana continued, ‘Then Vidura, O Bharata, saying, ‘So be it,’ in
consultation with Bhishma, fixed upon a sacred spot for the funeral rites
of Pandu. The family priests went out of the city without loss of time,
carrying with them the blazing sacred fire fed with clarified butter and
rendered fragrant therewith. Then friends, relatives, and adherents,
wrapping it up in cloth, decked the body of the monarch with the flowers
of the season and sprinkled various excellent perfumes over it. And they
also decked the hearse itself with garlands and rich hangings. Then
placing the covered body of the king with that of his queen on that
excellent bier decked out so brightly, they caused it to be carried on
human shoulders. With the white umbrella (of state) held over the hearse
with waving yak-tails and sounds of various musical instruments, the
whole scene looked bright and grand. Hundreds of people began to
distribute gems among the crowd on the occasion of the funeral rites of
the king. At length some beautiful robes, and white umbrellas and larger
yak-tails, were brought for the great ceremony. The priests clad in white
walked in the van of the procession pouring libations of clarified butter
on the sacred fire blazing in an ornamental vessel. And Brahmanas, and
Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased
king, loudly wailing in these accents, ‘O prince, where dost thou go,
leaving us behind, and making us forlorn and wretched for ever?’ And
Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they
came to a romantic wood on the banks of the Ganga. There they laid down
the hearse on which the truthful and lion-hearted prince and his spouse
lay. Then they brought water in many golden vessels, washed the prince’s
body besmeared before with several kinds of fragrant paste, and again
smeared it over with sandal paste. They then dressed it in a white dress
made of indigenous fabrics. And with the new suit on, the king seemed as
if he was living and only sleeping on a costly bed.

“When the other funeral ceremonies also were finished in consonance with
the directions of the priests, the Kauravas set fire to the dead bodies
of the king and the queen, bringing lotuses, sandal-paste, and other
fragrant substances to the pyre.

“Then seeing the bodies aflame, Kausalya burst out, ‘O my son, my
son!’--and fell down senseless on the ground. And seeing her down the
citizens and the inhabitants of the provinces began to wail from grief
and affection for their king. And the birds of the air and the beasts of
the field were touched by the lamentations of Kunti. And Bhishma, the son
of Santanu, and the wise Vidura, and the others also that were there,
became disconsolate.

“Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru
ladies, all performed the watery ceremony of the king. And when all this
was over, the people, themselves filled with sorrow, began to console the
bereaved sons of Pandu. And the Pandavas with their friends began to
sleep on the ground. Seeing this the Brahmanas and the other citizens
also renounced their beds. Young and old, all the citizens grieved on
account of the sons of king Pandu, and passed twelve days in mourning
with the weeping Pandavas.’”



SECTION CXXVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘Then Bhishma and Kunti with their friends celebrated
the Sraddha of the deceased monarch, and offered the Pinda. And they
feasted the Kauravas and thousands of Brahmanas unto whom they also gave
gems and lands. Then the citizens returned to Hastinapura with the sons
of Pandu, now that they had been cleansed from the impurity incident to
the demise of their father. All then fell to weeping for the departed
king. It seemed as if they had lost one of their own kin.

“When the Sraddha had been celebrated in the manner mentioned above, the
venerable Vyasa, seeing all the subjects sunk in grief, said one day to
his mother Satyavati, ‘Mother, our days of happiness have gone by and
days of calamity have succeeded. Sin beginneth to increase day by day.
The world hath got old. The empire of the Kauravas will no longer endure
because of wrong and oppression. Go thou then into the forest, and devote
thyself to contemplation through Yoga. Henceforth society will be filled
with deceit and wrong. Good work will cease. Do not witness the
annihilation of thy race, in thy old age.’

“Acquiescing in the words of Vyasa, Satyavati entered the inner
apartments and addressed her daughter-in-law, saying, ‘O Ambika, I hear
that in consequence of the deeds of your grandsons, this Bharata dynasty
and its subjects will perish. If thou permit, I would go to the forest
with Kausalya, so grieved at the loss of her son.’ O king, saying this
the queen, taking the permission of Bhishma also, went to the forest. And
arriving there with her two daughters-in-law, she became engaged in
profound contemplation, and in good time leaving her body ascended to
heaven.’

“Vaisampayana continued, ‘Then the sons of king Pandu, having gone
through all the purifying rites prescribed in the Vedas, began to grow up
in princely style in the home of their father. Whenever they were engaged
in play with the sons of Dhritarashtra, their superiority of strength
became marked. In speed, in striking the objects aimed at, in consuming
articles of food, and scattering dust, Bhimasena beat all the sons of
Dhritarashtra. The son of the Wind-god pulled them by the hair and made
them fight with one another, laughing all the while. And Vrikodara easily
defeated those hundred and one children of great energy as if they were
one instead of being a hundred and one. The second Pandava used to seize
them by the hair, and throwing them down, to drag them along the earth.
By this, some had their knees broken, some their heads, and some their
shoulders. That youth, sometimes holding ten of them, drowned them in
water, till they were nearly dead. When the sons of Dhritarashtra got up
to the boughs of a tree for plucking fruits, Bhima used to shake that
tree, by striking it with his foot, so that down came the fruits and the
fruitpluckers at the same time. In fact, those princes were no match for
Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make
a display of his strength by thus tormenting them in childishness but not
from malice.

“Seeing these wonderful exhibitions of the might of Bhima, the powerful
Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility
towards him. And the wicked and unrighteous Duryodhana, through ignorance
and ambition, prepared himself for an act of sin. He thought, ‘There is
no other individual who can compare with Bhima, the second son of Pandu,
in point of prowess. I shall have to destroy him by artifice. Singly,
Bhima dares a century of us to the combat. Therefore, when he shall sleep
in the garden, I shall throw him into the current of the Ganga.
Afterwards, confining his eldest brother Yudhishthira and his younger
brother Arjuna, I shall reign sole king without molestation.’ Determined
thus, the wicked Duryodhana was ever on the watch to find out an
opportunity for injuring Bhima. And, O Bharata, at length at a beautiful
place called Pramanakoti on the banks of the Ganga, he built a palace
decorated with hangings of broad-cloth and other rich stuffs. And he
built this palace for sporting in the water there, and filled it with all
kinds of entertaining things and choice viands. Gay flags waved on the
top of this mansion. The name of the house was ‘the water-sport house.’
Skilful cooks prepared various kinds of viands. When all was ready, the
officers gave intimation to Duryodhana. Then the evil-minded prince said
unto the Pandavas, ‘Let us all go to the banks of the Ganga graced with
trees and crowned with flowers and sport there in the water.’ And upon
Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the
Pandavas with them, mounted country-born elephants of great size and cars
resembling towns, and left the metropolis.

“On arriving at the place, the princes dismissed their attendants, and
surveying the beauty of the gardens and the groves, entered the palace,
like lions entering their mountain caves. On entering they saw that the
architects had handsomely plastered the walls and the ceilings and that
painters had painted them beautifully. The windows looked very graceful,
and the artificial fountains were splendid. Here and there were tanks of
pellucid water in which bloomed forests of lotuses. The banks were decked
with various flowers whose fragrance filled the atmosphere. The Kauravas
and the Pandavas sat down and began to enjoy the things provided for
them. They became engaged in play and began to exchange morsels of food
with one another. Meanwhile the wicked Duryodhana had mixed a powerful
poison with a quantity of food, with the object of making away with
Bhima. That wicked youth who had nectar in his tongue and a razor in his
heart, rose at length, and in a friendly way fed Bhima largely with that
poisoned food, and thinking himself lucky in having compassed his end,
was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu
together became cheerfully engaged in sporting in the water. Their sport
having been finished, they dressed themselves in white habiliments, and
decked themselves with various ornaments. Fatigued with play, they felt
inclined in the evening to rest in the pleasurehouse belonging to the
garden. Having made the other youths take exercise in the waters, the
powerful second Pandava was excessively fatigued. So that on rising from
the water, he lay down on the ground. He was weary and under the
influence of the poison. And the cool air served to spread the poison
over all his frame, so that he lost his senses at once. Seeing this
Duryodhana bound him with chords of shrubs, and threw him into the water.
The insensible son of Pandu sank down till he reached the Naga kingdom.
Nagas, furnished with fangs containing virulent venom, bit him by
thousands. The vegetable poison, mingled in the blood of the son of the
Wind god, was neutralised by the snake-poison. The serpents had bitten
all over his frame, except his chest, the skin of which was so tough that
their fangs could not penetrate it.

“On regaining consciousness, the son of Kunti burst his bands and began
to press the snakes down under the ground. A remnant fled for life, and
going to their king Vasuki, represented, ‘O king of snakes, a man drowned
under the water, bound in chords of shrubs; probably he had drunk poison.
For when he fell amongst us, he was insensible. But when we began to bite
him, he regained his senses, and bursting his fetters, commenced laying
at us. May it please Your Majesty to enquire who is.’

“Then Vasuki, in accordance with the prayer of the inferior Nagas, went
to the place and saw Bhimasena. Of the serpents, there was one, named
Aryaka. He was the grandfather of the father of Kunti. The lord of
serpents saw his relative and embraced him. Then, Vasuki, learning all,
was pleased with Bhima, and said to Aryaka with satisfaction, ‘How are we
to please him? Let him have money and gems in profusion.”

“On hearing the words of Vasuki, Aryaka said, ‘O king of serpents, when
Your Majesty is pleased with him, no need of wealth for him! Permit him
to drink of rasakunda (nectar-vessels) and thus acquire immeasurable
strength. There is the strength of a thousand elephants in each one of
those vessels. Let this prince drink as much as he can.’

“The king of serpents gave his consent. And the serpents thereupon began
auspicious rites. Then purifying himself carefully, Bhimasena facing the
east began to drink nectar. At one breath, he quaffed off the contents of
a whole vessel, and in this manner drained off eight successive jars,
till he was full. At length, the serpents prepared an excellent bed for
him, on which he lay down at ease.’”



SECTION CXXIX

(Sambhava Parva continued)

“Vaisampayana said, ‘Meanwhile the Kauravas and the Pandavas, after
having thus sported there, set out, without Bhima, for Hastinapura, some
on horses, some on elephants, while others preferred cars and other
conveyances. And on their way they said to one another, ‘Perhaps, Bhima
hath gone before us.’ And the wicked Duryodhana was glad at heart to miss
Bhima, and entered the city with his brothers in joy.

“The virtuous Yudhishthira, himself unacquainted with vice and
wickedness, regarded others to be as honest as himself. The eldest son of
Pritha, filled with fraternal love, going unto his mother, said, after
making obeisance to her, ‘O mother, hath Bhima come? O good mother, I
don’t find him here. Where may he have gone? We long sought for him
everywhere in the gardens and the beautiful woods; but found him nowhere.
At length, we thought that the heroic Bhima preceded us all. O
illustrious dame, we came hither in great anxiety. Arrived here, where
hath he gone? Have you sent him anywhere? O tell me, I am full of doubts
respecting the mighty Bhima. He had been asleep and hath not come. I
conclude he is no more.’

“Hearing these words of the highly intelligent Yudhishthira, Kunti
shrieked, in alarm, and said, ‘Dear son, I have not seen Bhima. He did
not come to me. O, return in haste, and with your brothers search for
him.’

“Having said this in affliction to her eldest son, she summoned Vidura,
and said, ‘O illustrious Kshattri, Bhimasena is missing! Where has he
gone? The other brothers have all come back from the gardens, only Bhima
of mighty arms does not come home! Duryodhana likes him not. The Kaurava
is crooked and malicious and low-minded and imprudent. He coveteth the
throne openly. I am afraid he may have in a fit of anger slain my
darling. This afflicts me sorely, indeed, it burns my heart.’

“Vidura replied, ‘Blessed dame, say not so! Protect thy other sons with
care. If the wicked Duryodhana be accused, he may slay thy remaining
sons. The great sage hath said that all thy sons will be long-lived.
Therefore, Bhima will surely return and gladden thy heart.’

“Vaisampayana continued, ‘The wise Vidura, having said this unto Kunti,
returned to his abode, while Kunti, in great anxiety, continued to stay
at home with her children.

“Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt
strong beyond measure in consequence of the nectar he had taken having
been all digested. Seeing him awake, the Nagas began to console and cheer
him, saying, ‘O thou of mighty arms, the strength-giving liquor thou hast
drunk will give thee the might of ten thousand elephants! No one now will
be able to vanquish thee in fight. O bull of Kuru’s race, do thou bath in
this holy and auspicious water and return home. Thy brothers are
disconsolate because of thee.’

“Then Bhima purified himself with a bath in those waters, and decked in
white robes and flowery garlands of the same hue, ate of the paramanna
(rice and sugar pudding) offered to him by the Nagas. Then that oppressor
of all foes, decked in celestial ornaments, received the adorations and
blessings of the snakes, and saluting them in return, rose from the
nether region. Bearing up the lotus-eyed Pandava from under the waters,
the Nagas placed him in the selfsame gardens wherein he had been
sporting, and vanished in his very sight.

“The mighty Bhimasena, arrived on the surface of the earth, ran with
speed to his mother. And bowing down unto her and his eldest brother, and
smelling the heads of his younger brothers, that oppressor of all foes
was himself embraced by his mother and every one of those bulls among
men. Affectionate unto one another, they all repeatedly exclaimed, ‘What
is our joy today, O what joy!’

‘Then Bhima, endued with great strength and prowess, related to his
brothers everything about the villainy of Duryodhana, and the lucky and
unlucky incidents that had befallen him in the world of the Serpents.
Thereupon Yudhishthira said, ‘Do thou observe silence on this. Do not
speak of this to any one. From this day, protect ye all one another with
care.’ Thus cautioned by the righteous Yudhishthira, they all, with
Yudhishthira himself, became very vigilant from that day. And lest
negligence might occur on the part of the sons of Kunti, Vidura
continually offered them sage advice.

“Some time after, Duryodhana again mixed in the food of Bhima a poison
that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra’s
son by a Vaisya wife), moved by his friendship for the Pandavas, informed
them of this. Vrikodara, however, swallowed it without any hesitation,
and digested it completely. And, though virulent the poison produced no
effects on Bhima.

“When that terrible poison intended for the destruction of Bhima failed
of its effect, Duryodhana. Karna and Sakuni, without giving up their
wicked design had recourse to numerous other contrivances for
accomplishing the death of the Pandavas. And though every one of these
contrivances was fully known to the Pandavas, yet in accordance with the
advice of Vidura they suppressed their indignation.

“Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing
their time in idleness and growing naughty, appointed Gautama as their
preceptor and sent them unto him for instruction. Born among a clump of
heath, Gautama was well-skilled in the Vedas and it was under him (also
called Kripa) that the Kuru princes began to learn the use of arms.’”



SECTION CXXX

(Sambhava Parva continued)

“Janamejaya said, ‘O Brahmana, it behoveth thee to relate to me
everything about the birth of Kripa. How did he spring from a clump of
heath? Whence also did he obtain his weapons?’

“Vaisampayana said, ‘O king, the great sage Gautama had a son named
Saradwat. This Saradwat was born with arrows (in hand). O oppressor of
foes, the son of Gautama exhibited great aptitude for the study of the
science of weapons, but none for the other sciences. Saradwat acquired
all his weapons by those austerities by which Brahmanas in student life
acquire the knowledge of Vedas. Gautama (the son of Gotama) by his
aptitude for the science of weapons and by his austerities made Indra
himself greatly afraid of him. Then, O thou of Kuru’s race, the chief of
the gods summoned a celestial damsel named Janapadi and sent her unto
Gautama, saying, ‘Do thy best to disturb the austerities of Gautama.’
Repairing unto the charming asylum of Saradwat, the damsel began to tempt
the ascetic equipped with bow and arrows. Beholding that Apsara, of
figure unrivalled on earth for beauty, alone in those woods and clad in a
single piece of cloth, Saradwat’s eyes expanded with delight. At the
sight of the damsel, his bow and arrows slipped from his hand and his
frame shook all over with emotion; but possessed of ascetic fortitude and
strength of soul, the sage mustered sufficient patience to bear up
against the temptation. The suddenness, however, of his mental agitation,
caused an unconscious emission of his vital fluid. Leaving his bow and
arrows and deer-skin behind, he went away, flying from the Apsara. His
vital fluid, however, having fallen upon a clump of heath, was divided
into two parts, whence sprang two children that were twins.

“And it happened that a soldier in attendance upon king Santanu while the
monarch was out a-hunting in the woods, came upon the twins. And seeing
the bow and arrows and deer-skin on the ground, he thought they might be
the offspring of some Brahmana proficient in the science of arms.
Deciding thus, he took up the children along with the bow and arrows, and
showed what he had to the king. Beholding them the king was moved with
pity, and saying, ‘Let these become my children,’ brought them to his
palace. Then that first of men, Santanu, the son of Pratipa having
brought Gautama’s twins into his house, performed in respect of them the
usual rites of religion. And he began to bring them up and called them
Kripa and Kripi, in allusion to the fact that he brought them up from
motives of pity (Kripa). The son of Gotama having left his former asylum,
continued his study of the science of arms in right earnest. By his
spiritual insight he learnt that his son and daughter were in the palace
of Santanu. He thereupon went to the monarch and represented everything
about his lineage. He then taught Kripa the four branches of the science
of arms, and various other branches of knowledge, including all their
mysteries and recondite details. In a short time Kripa became an eminent
professor of the science (of arms). And the hundred sons of
Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis,
and many other princes from various lands, began to receive lessons from
him in that science.’”



SECTION CXXXI

(Sambhava Parva continued)

“Vaisampayana said, ‘Desirous of giving his grandsons a superior
education, Bhishma was on the look-out for a teacher endued with energy
and well-skilled in the science of arms. Deciding, O chief of the
Bharatas, that none who was not possessed of great intelligence, none who
was not illustrious or a perfect master of the science of arms, none who
was not of godlike might, should be the instructor of the Kuru (princes),
the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas
under the tuition of Bharadwaja’s son, the intelligent Drona skilled in
all the Vedas. Pleased with the reception given him by the great Bhishma,
that foremost of all men skilled in arms, viz., illustrious Drona of
world-wide fame, accepted the princes as his pupils. And Drona taught
them the science of arms in all its branches. And, O monarch, both the
Kauravas and the Pandavas endued with immeasurable strength, in a short
time became proficient in the use of all kinds of arms.’

“Janamejaya asked, ‘O Brahmana, how was Drona born? How and whence did he
acquire his arms? How and why came he unto the Kurus? Whose son also was
he endued with such energy? Again, how was his son Aswatthaman, the
foremost of all skilled in arms born? I wish to hear all this! Please
recite them in detail.’

“Vaisampayana said, ‘There dwelt at the source of the Ganga, a great sage
named Bharadwaja, ceaselessly observing the most rigid vows. One day, of
old, intending to celebrate the Agnihotra sacrifice he went along with
many great Rishis to the Ganga to perform his ablutions. Arrived at the
bank of the stream, he saw Ghritachi herself, that Apsara endued with
youth and beauty, who had gone there a little before. With an expression
of pride in her countenance, mixed with a voluptuous languor of attitude,
the damsel rose from the water after her ablutions were over. And as she
was gently treading on the bank, her attire which was loose became
disordered. Seeing her attire disordered, the sage was smitten with
burning desire. The next moment his vital fluid came out, in consequence
of the violence of his emotion. The Rishi immediately held it in a vessel
called a drona. Then, O king, Drona sprang from the fluid thus preserved
in that vessel by the wise Bharadwaja. And the child thus born studied
all the Vedas and their branches. Before now Bharadwaja of great prowess
and the foremost of those possessing a knowledge of arms, had
communicated to the illustrious Agnivesa, a knowledge of the weapon
called Agneya. O foremost one of Bharata’s race, the Rishi (Agnivesa)
sprung from fire now communicated the knowledge of that great weapon to
Drona the son of his preceptor.

“There was a king named Prishata who was a great friend of Bharadwaja.
About this time Prishata had a son born unto him, named Drupada. And that
bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day
to come to the hermitage of Bharadwaja to play with Drona and study in
his company. O monarch, when Prishata was dead, this Drupada of mighty
arms became the king of the northern Panchalas. About this time the
illustrious Bharadwaja also ascended to heaven. Drona continuing to
reside in his father’s hermitage devoted himself to ascetic austerities.
Having become well-versed in the Vedas and their branches and having
burnt also all his sins by asceticism, the celebrated Drona, obedient to
the injunctions of his father and moved by the desire of offspring
married Kripi, the daughter of Saradwat. And this woman, ever engaged in
virtuous acts and the Agnihotra, and the austerest of penances, obtained
a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed
like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible
being in the skies said, ‘The voice of this child hath, like the neighing
of a horse, been audible all around. The child shall, therefore, be known
by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja
(Drona) was exceedingly glad at having obtained that child. Continuing to
reside in that hermitage he devoted himself to the study of the science
of arms.

“O king, it was about this time that Drona heard that the illustrious
Brahmana Jamadagnya, that slayer of foes, that foremost one among all
wielders of weapons, versed in all kinds of knowledge, had expressed a
desire of giving away all his wealth to Brahmanas. Having heard of Rama’s
knowledge of arms and of his celestial weapons also, Drona set his heart
upon them as also upon the knowledge of morality that Rama possessed.
Then Drona of mighty arms, endued with high ascetic virtues, accompanied
by disciples who were all devoted to vows ascetic austerities, set out
for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja
possessed of high ascetic merit, beheld the son of Bhrigu, the
exterminator of all foes, endued with great patience and with mind under
complete control. Then, approaching with his disciples that scion of the
Bhrigu race Drona, giving him his name, told him of his birth in the line
of Angiras. And touching the ground with his head, he worshipped Rama’s
feet. And beholding the illustrious son of Jamadagni intent upon retiring
into the woods after having given away all his wealth, Drona said, ‘Know
me to have sprung from Bharadwaja, but not in any woman’s womb! I am a
Brahmana of high birth, Drona by name, come to thee with the desire of
obtaining thy wealth.’

“On hearing him, that illustrious grinder of the Kshatriya race replied,
Thou art welcome, O best of regenerate ones! Tell me what thou desirest.
Thus addressed by Rama, the son of Bharadwaja replied unto that foremost
of all smiters, desirous of giving away the whole of his wealth, ‘O thou
of multifarious vows, I am a candidate for thy eternal wealth,’ ‘O thou
of ascetic wealth, returned Rama, ‘My gold and whatever other wealth I
had, have all been given away unto Brahmanas! This earth also, to the
verge of the sea, decked with towns and cities, as with a garland of
flowers, I have given unto Kasyapa. I have now my body only and my
various valuable weapons left. I am prepared to give either my body or my
weapons. Say, which thou wouldst have! I would give it thee! Say quickly!’

“Drona answered, O son of Bhrigu, it behoveth thee to give me all thy
weapons together with the mysteries of hurling and recalling them.’

“Saying, ‘So be it,’ the son of Bhrigu gave all his weapons unto
Drona,--indeed, the whole science of arms with its rules and mysteries.
Accepting them all, and thinking himself amply rewarded that best of
Brahmanas then, glad at heart, set out, for (the city of) his friend
Drupada.’”



SECTION CXXXII

(Sambhava Parva continued)

“Vaisampayana said, ‘Then, O king, the mighty son of Bharadyaja presented
himself before Drupada, and addressing that monarch, said, ‘Know me for
thy friend.’ Thus addressed by his friend, the son of Bharadwaja, with a
joyous heart, the lord of the Panchalas was ill-able to bear that speech.
The king, intoxicated with the pride of wealth, contracted his brows in
wrath, and with reddened eyes spake these words unto Drona, ‘O Brahmana,
thy intelligence is scarcely of a high order, inasmuch as thou sayest
unto me, all on a sudden, that thou art my friend! O thou of dull
apprehension, great kings can never be friends with such luckless and
indigent wights as thou! It is true there had been friendship between
thee and me before, for we were then both equally circumstanced. But Time
that impaireth everything in its course, impaireth friendship also. In
this world, friendship never endureth for ever in any heart. Time weareth
it off and anger destroyeth it too. Do not stick, therefore, to that
worn-off friendship. Think not of it any longer. The friendship I had
with thee, O first of Brahmanas, was for a particular purpose. Friendship
can never subsist between a poor man and a rich man, between a man of
letters and an unlettered mind, between a hero and a coward. Why dost
thou desire the continuance of our former friendship? There may be
friendship or hostility between persons equally situated as to wealth or
might. The indigent and the affluent can neither be friends nor quarrel
with each other. One of impure birth can never be a friend to one of pure
birth; one who is not a car-warrior can never be a friend to one who is
so; and one who is not a king never have a king for his friend.
Therefore, why dost thou desire the continuance of our former friendship?’

“Vaisampayana continued, ‘Thus addressed by Drupada, the mighty son of
Bharadwaja became filled with wrath, and reflecting for a moment, made up
his mind as to his course of action. Seeing the insolence of the Panchala
king, he wished to check it effectually. Hastily leaving the Panchala
capital Drona bent his steps towards the capital of the Kurus, named
after the elephant.’”



SECTION CXXXIII

(Sambhava Parva continued)

“Vaisampayana said, ‘Arrived at Hastinapura, that best of Brahmanas, the
son of Bharadwaja, continued to live privately in the house of Gautama
(Kripa). His mighty son (Aswatthaman) at intervals of Kripa’s teaching,
used to give the sons of Kunti lessons in the use of arms. But as yet
none knew of Aswatthaman’s prowess.

“Drona had thus lived privately for some time in the house of Kripa when
one day the heroic princes, all in a company, came out of Hastinapura.
And coming out of the city, they began to play with a ball and roam about
in gladness of heart. And it so happened that the ball with which they
had been playing fell into a well. And thereupon the princes strove their
best to recover it from the well. But all the efforts the princes made to
recover it proved futile. They then began to eye one another bashfully,
and not knowing how to recover it, their anxiety became great. Just at
this time they beheld a Brahmana near enough unto them, of darkish hue,
decrepit and lean, sanctified by the performance of the Agnihotra and who
had finished his daily rites of worship. And beholding that illustrious
Brahmana, the princes who had despaired of success surrounded him
immediately. Drona (for that Brahmana was no other), seeing the princes
unsuccessful, and conscious of his own skill, smiled a little, and
addressing them said, ‘Shame on your Kshatriya might, and shame also on
your skill in arms! You have been born in the race of Bharata! How is it
that ye cannot recover the ball (from the bottom of this well)? If ye
promise me a dinner today, I will, with these blades of grass, bring up
not only the ball ye have lost but this ring also that I now throw down!’
Thus saying, Drona that oppressor of foes, taking off his ring, threw it
down into the dry well. Then Yudhishthira, the son of Kunti, addressing
Drona, said, ‘O Brahmana (thou askest for a trifle)! Do thou, with
Kripa’s permission, obtain of us that which would last thee for life!’
Thus addressed, Drona with smiles replied unto the Bharata princes,
saying, ‘This handful of long grass I would invest, by my mantras, with
the virtue of weapons. Behold these blades possess virtues that other
weapons, have not! I will, with one of these blades, pierce the ball, and
then pierce that blade with another, and that another with a third, and
thus shall I, by a chain, bring up the ball.’

“Vaisampayana continued, ‘Then Drona did exactly what he had said. And
the princes were all amazed and their eyes expanded with delight. And
regarding what they had witnessed to be very extraordinary, they said, O
learned Brahmana, do thou bring up the ring also without loss of time.’

“Then the illustrious Drona, taking a bow with an arrow, pierced the ring
with that arrow and brought it up at once. And taking the ring thus
brought up from the well still pierced with his arrow, he coolly gave it
to the astonished princes. Then the latter, seeing the ring thus
recovered, said, ‘We bow to thee, O Brahmana! None else owneth such
skill. We long to know who thou art and whose son. What also can we do
for thee?’

“Thus addressed, Drona replied unto the princes, saying, ‘Do ye repair
unto Bhishma and describe to him my likeness and skill. The mighty one
will recognize me.’ The princes then saying, ‘So be it,’ repaired unto
Bhishma and telling him of the purport of that Brahmana’s speech, related
everything about his (extraordinary) feat. Hearing everything from the
princes, Bhishma at once understood that the Brahmana was none else than
Drona, and thinking that he would make the best preceptor for the
princes, went in person unto him and welcoming him respectfully, brought
him over to the place. Then Bhishma, that foremost of all wielders of
arms, adroitly asked him the cause of his arrival at Hastinapura. Asked
by him, Drona represented everything as it had happened, saying, ‘O sir,
in times past I went to the great Rishi Agnivesa for obtaining from him
his weapons, desirous also of learning the science of arms. Devoted to
the service of my preceptor, I lived with him for many years in the
humble guise of a Brahmacharin, with matted locks on my head. At that
time, actuated by the same motives, the prince of Panchala, the mighty
Yajnasena, also lived in the same asylum. He became my friend, always
seeking my welfare. I liked him much. Indeed, we lived together for many,
many years. O thou of Kuru’s race, from our earliest years we had studied
together and, indeed, he was my friend from boyhood, always speaking and
doing what was agreeable to me. For gratifying me, O Bhishma, he used to
tell me, ‘O Drona, I am the favourite child of my illustrious father.
When the king installeth me as monarch of the Panchalas, the kingdom
shall be thine. O friend, this, indeed, is my solemn promise. My
dominion, wealth and happiness, shall all be dependent on thee.’ At last
the time came for his departure. Having finished his studies, he bent his
steps towards his country. I offered him my regards at the time, and,
indeed, I remembered his words ever afterwards.

“Some time after, in obedience to the injunctions of my father and
tempted also by the desire of offspring, I married Kripi of short hair,
who gifted with great intelligence, had observed many rigid vows, and was
ever engaged in the Agnihotra and other sacrifices and rigid austerities.
Gautami, in time, gave birth to a son named Aswatthaman of great prowess
and equal in splendour unto the Sun himself. Indeed, I was pleased on
having obtained Aswatthaman as much as my father had been on obtaining me.

“And it so happened that one day the child Aswatthaman observing some
rich men’s sons drink milk, began to cry. At this I was so beside myself
that I lost all knowledge of the point of the compass. Instead of asking
him who had only a few kine (so that if he gave me one, he would no
longer be able to perform his sacrifices and thus sustain a loss of
virtue), I was desirous of obtaining a cow from one who had many, and for
that I wandered from country to country. But my wanderings proved
unsuccessful, for I failed to obtain a milch cow. After I had come back
unsuccessful, some of my son’s playmates gave him water mixed with
powdered rice. Drinking this, the poor boy, was deceived into the belief
that he had taken milk, and began to dance in joy, saying, ‘O, I have
taken milk. I have taken milk!’ Beholding him dance with joy amid these
playmates smiling at his simplicity, I was exceedingly touched. Hearing
also the derisive speeches of busy-bodies who said, ‘Fie upon the
indigent Drona, who strives not to earn wealth, whose son drinking water
mixed with powdered rice mistaketh it for milk and danceth with joy,
saying, ‘I have taken milk,--I have taken milk!’--I was quite beside
myself. Reproaching myself much, I at last resolved that even if I should
have to live cast off and censured by Brahmanas, I would not yet, from
desire of wealth, be anybody’s servant, which is ever hateful. Thus
resolved, O Bhishma, I went, for former friendship, unto the king of the
Somakas, taking with me my dear child and wife. Hearing that he had been
installed in the sovereignty (of the Somakas), I regarded myself as
blessed beyond compare. Joyfully I went unto that dear friend of mine
seated on the throne, remembering my former friendship with him and also
his own words to me. And, O illustrious one, approaching Drupada, I said,
‘O tiger among men, know me for thy friend!’--Saying this, I approached
him confidently as a friend should. But Drupada, laughing in derision
cast me off as if I were a vulgar fellow. Addressing me he said, ‘Thy
intelligence scarcely seemeth to be of a high order inasmuch as
approaching me suddenly, thou sayest thou art my friend! Time that
impaireth everything, impaireth friendship also. My former friendship
with thee was for a particular purpose. One of impure birth can never be
a friend of one who is of pure birth. One who is not a car-warrior can
never be a friend of one who is such. Friendship can only subsist between
persons that are of equal rank, but not between those that are unequally
situated. Friendship never subsisteth for ever in my heart. Time
impaireth friendships, as also anger destroyeth them. Do thou not stick,
therefore, to that worn-off friendship between us. Think not of it any
longer. The friendship I had with thee, O best of Brahmanas, was for a
special purpose. There cannot be friendship between a poor man and a rich
man, between an unlettered hind and a man of letters, between a coward
and a hero. Why dost thou, therefore, desire, the revival of our former
friendship? O thou of simple understanding, great kings can never have
friendship with such indigent and luckless wight as thou? One who is not
a king can never have a king for his friend. I do not remember ever
having promised thee my kingdom. But, O Brahmana, I can now give thee
food and shelter for one night.’--Thus addressed by him, I left his
presence quickly with my wife, vowing to do that which I will certainly
do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled
with wrath, I have come to the Kurus, desirous of obtaining intelligent
and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell
me what I am to do.’

“Vaisampayana continued, ‘Thus addressed by the son of Bharadwaja,
Bhishma said unto him, ‘String thy bow, O Brahmana, and make the Kuru
princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad
heart to thy fill every comfort in their abode. Thou art the absolute
lord, O Brahmana, of what ever wealth the Kurus have and of their
sovereignty and kingdom! The Kurus are thine (from this day). Think that
as already accomplished which may be in thy heart. Thou art, O Brahmana,
obtained by us as the fruit of our great good luck. Indeed, the favour
thou hast conferred upon me by thy arrival is great.’



SECTION CXXXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘Thus worshipped by Bhishma, Drona, that first of
men, endued with great energy, took up his quarters in the abode of the
Kurus and continued to live there, receiving their adorations. After he
had rested a while, Bhishma, taking with him his grandsons, the Kaurava
princes, gave them unto him as pupils, making at the same time many
valuable presents. And the mighty one (Bhishma) also joyfully gave unto
the son of Bharadwaja a house that was tidy and neat and well-filled with
paddy and every kind of wealth. And that first of archers, Drona,
thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and
Dhritarashtra, as his pupils. And having accepted them all as his pupils,
one day Drona called them apart and making them touch his feet, said to
them with a swelling heart, ‘I have in my heart a particular purpose.
Promise me truly, ye sinless ones, that when ye have become skilled in
arms, ye will accomplish it.’

“Vaisampayana continued, ‘Hearing these words, the Kuru princes remained
silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona
then cheerfully clasped Arjuna to his bosom and took the scent of his
head repeatedly, shedding tears of joy all the while. Then Drona endued
with great prowess taught the sons of Pandu (the use of) many weapons
both celestial and human. And, O bull of the Bharata race, many other
princes also flocked to that best of Brahmanas for instruction in arms.
The Vrishnis and the Andhakas, and princes from various lands, and the
(adopted) son of Radha of the Suta caste, (Karna), all became pupils of
Drona. But of them all, the Suta child Karna, from jealousy, frequently
defied Arjuna, and supported by Duryodhana, used to disregard the
Pandavas. Arjuna, however, from devotion to the science of arms, always
stayed by the side of his preceptor, and in skill, strength of arms, and
perseverance, excelled all (his class-fellows). Indeed, although the
instruction the preceptor gave, was the same in the case of all, yet in
lightness and skill Arjuna became the foremost of all his fellow-pupils.
And Drona was convinced that none of his pupils would (at any time) be
able to be equal to that son of Indra.

“Thus Drona continued giving lessons to the princes in the science of
weapons. And while he gave unto every one of his pupils a narrow-mouthed
vessel (for fetching water) in order that much time may be spent in
filling them, he gave unto his own son Aswatthaman a broad-mouthed
vessel, so that, filling it quickly, he might return soon enough. And in
the intervals so gained, Drona used to instruct his own son in several
superior methods (of using weapons). Jishnu (Arjuna) came to know of
this, and thereupon filling his narrow-mouthed vessel with water by means
of the Varuna weapon he used to come unto his preceptor at the same time
with his preceptor’s son. And accordingly the intelligent son of Pritha,
that foremost of all men possessing a knowledge of weapons, had no
inferiority to his preceptor’s son in respect of excellence. Arjuna’s
devotion to the service of his preceptor as also to arms was very great
and he soon became the favourite of his preceptor. And Drona, beholding
his pupil’s devotion to arms, summoned the cook, and told him in secret,
‘Never give Arjuna his food in the dark, nor tell him that I have told
thee this.’ A few days after, however, when Arjuna was taking his food, a
wind arose, and thereupon the lamp that had been burning went out. But
Arjuna, endued with energy, continued eating in the dark, his hand, from
habit, going to his mouth. His attention being thus called to the force
of habit, the strong-armed son of Pandu set his heart upon practising
with his bow in the night. And, O Bharata, Drona, hearing the twang of
his bowstring in the night, came to him, and clasping him, said, ‘Truly
do I tell thee that I shall do that unto thee by which there shall not be
an archer equal to thee in this world.’

“Vaisampayana continued, ‘Thereafter Drona began to teach Arjuna the art
of fighting on horse-back, on the back of elephants, on car, and on the
ground. And the mighty Drona also instructed Arjuna in fighting with the
mace, the sword, the lance, the spear, and the dart. And he also
instructed him in using many weapons and fighting with many men at the
same time. And hearing reports of his skill, kings and princes, desirous
of learning the science of arms, flocked to Drona by thousands. Amongst
those that came there, O monarch, was a prince named Ekalavya, who was
the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed
orders). Drona, however, cognisant of all rules of morality, accepted not
the prince as his pupil in archery, seeing that he was a Nishada who
might (in time) excel all his high-born pupils. But, O oppressor of all
enemies, the Nishada prince, touching Drona’s feet with bent head, wended
his way into the forest, and there he made a clay-image of Drona, and
began to worship it respectfully, as if it was his real preceptor, and
practised weapons before it with the most rigid regularity. In
consequence of his exceptional reverence for his preceptor and his
devotion to his purpose, all the three processes of fixing arrows on the
bowstring, aiming, and letting off became very easy for him.

“And one day, O grinder of foes, the Kuru and the Pandava princes, with
Drona’s leave, set out in their cars on a hunting excursion. A servant, O
king, followed the party at leisure, with the usual implements and a dog.
Having come to the woods, they wandered about, intent on the purpose they
had in view. Meanwhile, the dog also, in wandering alone in the woods,
came upon the Nishada prince (Ekalavya). And beholding the Nishada of
dark hue, of body besmeared with filth, dressed in black and bearing
matted locks on head, the dog began to bark aloud.

“Thereupon the Nishada prince, desirous of exhibiting his lightness of
hand, sent seven arrows into its mouth (before it could shut it). The
dog, thus pierced with seven arrows, came back to the Pandavas. Those
heroes, who beheld that sight, were filled with wonder, and, ashamed of
their own skill, began to praise the lightness of hand and precision of
aim by auricular precision (exhibited by the unknown archer). And they
thereupon began to seek in those woods for the unknown dweller therein
that had shown such skill. And, O king, the Pandavas soon found out the
object of their search ceaselessly discharging arrows from the bow. And
beholding that man of grim visage, who was totally a stranger to them,
they asked, ‘Who art thou and whose son?’ Thus questioned, the man
replied, ‘Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas.
Know me also for a pupil of Drona, labouring for the mastery of the art
of arms.’

“Vaisampayana continued, ‘The Pandavas then, having made themselves
acquainted with everything connected with him, returned (to the city),
and going unto Drona, told him of that wonderful feat of archery which
they had witnessed in the woods. Arjuna, in particular, thinking all the
while, O king, Ekalavya, saw Drona in private and relying upon his
preceptor’s affection for him, said, ‘Thou hadst lovingly told me,
clasping me, to thy bosom, that no pupil of thine should be equal to me.
Why then is there a pupil of thine, the mighty son of the Nishada king,
superior to me?”

‘Vaisampayana continued, ‘On hearing these words, Drona reflected for a
moment, and resolving upon the course of action he should follow, took
Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya
with body besmeared with filth, matted locks (on head), clad in rags,
bearing a bow in hand and ceaselessly shooting arrows therefrom. And when
Ekalavya saw Drona approaching towards him, he went a few steps forward,
and touched his feet and prostrated himself on the ground. And the son of
the Nishada king worshipping Drona, duly represented himself as his
pupil, and clasping his hands in reverence stood before him (awaiting his
commands). Then Drona, O king, addressed Ekalavya, saying, ‘If, O hero,
thou art really my pupil, give me then my fees.’ On hearing these words,
Ekalavya was very much gratified, and said in reply, ‘O illustrious
preceptor, what shall I give? Command me; for there is nothing, O
foremost of all persons conversant with the Vedas, that I may not give
unto my preceptor.’ Drona answered, ‘O Ekalavya, if thou art really
intent on making me a gift, I should like then to have the thumb of thy
right hand.’

“Vaisampayana continued, ‘Hearing these cruel words of Drona, who had
asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth
and desirous also of keeping his promise, with a cheerful face and an
unafflicted heart cut off without ado his thumb, and gave it unto Drona.
After this, when the Nishada prince began once more to shoot with the
help of his remaining fingers, he found, O king, that he had lost his
former lightness of hand. And at this Arjuna became happy, the fever (of
jealousy) having left him.

“Two of Drona’s pupils became very much accomplished in the use of mace.
These were Druvodhana and Bhima, who were, however, always jealous of
each other. Aswatthaman excelled everyone (in the mysteries of the
science of arms). The twins (Nakula and Sahadeva) excelled everybody in
handling the sword. Yudhishthira surpassed everybody as a car-warrior;
but Arjuna, however, outdistanced everyone in every respect--in
intelligence, resourcefulness, strength and perseverance. Accomplished in
all weapons, Arjuna became the foremost of even the foremost of
car-warriors; and his fame spread all over the earth to the verge of the
sea. And although the instruction was the same, the mighty Arjuna
excelled all (the princes in lightness of hand). Indeed, in weapons as in
devotion to his preceptor, he became the foremost of them all. And
amongst all the princes, Arjuna alone became an Atiratha (a car-warrior
capable of fighting at one time with sixty thousand foes). And the wicked
sons of Dhritarashtra, beholding Bhimasena endued with great strength and
Arjuna accomplished in all arms, became very jealous of them.

“O bull among men, one day Drona desirous of testing the comparative
excellence of all his pupils in the use of arms, collected them all
together after their education had been completed. And before assembling
them together, he had caused an artificial bird, as the would be aim, to
be placed on the top of a neighbouring tree. And when they were all
together, Drona said unto them, ‘Take up your bows quickly and stand here
aiming at that bird on the tree, with arrows fixed on your bowstrings;
shoot and cut off the bird’s head, as soon as I give the order. I shall
give each of you a turn, one by one, my children.’

“Vaisampayana continued, ‘Then Drona, that foremost of all Angira’s sons
first addressed Yudhishthira saying, ‘O irrepressible one, aim with thy
arrow and shoot as soon as I give the order. Yudhishthira took up the bow
first, as desired, O king, by his preceptor, and stood aiming at the
bird. But, O bull of Bharata’s race, Drona in an instant, addressing the
Kuru prince standing with bow in hand, said, ‘Behold, O prince, that bird
on top of the tree.’ Yudhishthira replied unto his preceptor, saying, ‘I
do.’ But the next instant Drona again asked him, ‘What dost thou see now,
O prince? Seest thou the tree, myself or thy brothers?’ Yudhishthira
answered, ‘I see the tree, myself, my brothers, and the bird.’ Drona
repeated his question, but was answered as often in the same words. Drona
then, vexed with Yudhishthira, reproachingly said, ‘Stand thou apart. It
is not for thee to strike the aim.’ Then Drona repeated the experiment
with Duryodhana and the other sons of Dhritarashtra, one after another,
as also with his other pupils, Bhima and the rest, including the princes
that had come unto him from other lands. But the answer in every case was
the same as Yudhishthira’s viz., ‘We behold the tree, thyself, our
fellow-pupils, and the bird.’ And reproached by their preceptor, they
were all ordered, one after another, to stand apart.’”



SECTION CXXXV

(Sambhava Parva continued)

“Vaisampayana said, ‘When everyone had failed, Drona smilingly called
Arjuna and said unto him, ‘By thee the aim must be shot; therefore, turn
thy eyes to it. Thou must let fly the arrow as soon as I give the order.
Therefore, O son, stand here with bow and arrow for an instant.’ Thus
addressed, Arjuna stood aiming at the bird as desired by his preceptor,
with his bow bent. An instant after Drona asked him as in the case of
others, ‘Seest thou, O Arjuna, the bird there, the tree, and myself?’
Arjuna replied, ‘I see the bird only, but nor the tree, or thyself.’ Then
the irrepressible Drona, well-pleased with Arjuna, the instant after,
again said unto that mighty car-warrior amongst the Pandavas, ‘If thou
seest the vulture, then describe it to me.’ Arjuna said, I see only the
head of the vulture, not its body.’ At these words of Arjuna, the hair
(on Drona’s body) stood on end from delight. He then said to Partha,
‘Shoot.’ And the latter instantly let fly (his arrow) and with his sharp
shaft speedily struck off the head of the vulture on the tree and brought
it down to the ground. No sooner was the deed done than Drona clasped
Phalguna to his bosom and thought Drupada with his friends had already
been vanquished in fight.

“Some time after, O bull of Bharata’s race, Drona, accompanied by all of
his pupils, went to the bank of the Ganga to bathe in that sacred stream.
And when Drona had plunged into the stream, a strong alligator, sent as
it were, by Death himself seized him by the thigh. And though himself
quite capable, Drona in a seeming hurry asked his pupil to rescue him.
And he said, ‘O, kill this monster and rescue me.’ Contemporaneously with
this speech, Vibhatsu (Arjuna) struck the monster within the water with
five sharp arrows irresistible in their course, while the other pupils
stood confounded, each at his place. Beholding Arjuna’s readiness, Drona
considered him to be the foremost of all his pupils, and became highly
pleased. The monster, in the meantime cut into pieces by the arrows of
Arjuna, released the thigh of illustrious Drona and gave up the ghost.
The son of Bharadwaja then addressed the illustrious and mighty
car-warrior Arjuna and said, ‘Accept, O thou of mighty arms, this very
superior and irresistible weapon called Brahmasira with the methods of
hurling and recalling it. Thou must not, however, ever use it against any
human foe, for if hurled at any foe endued with inferior energy, it might
burn the whole universe. It is said, O child, that this weapon hath not a
peer in the three worlds. Keep it, therefore, with great care, and listen
to what I say. If ever, O hero, any foe, not human, contendeth against
thee thou mayst then employ it against him for compassing his death in
battle.’ Pledging himself to do what he was bid, Vibhatsu then, with
joined hands, received that great weapon.

The preceptor then, addressing him again, said, ‘None else in this world
will ever become a superior bowman to thee. Vanquished thou shall never
be by any foe, and thy achievements will be great.’”



SECTION CXXXVI

(Sambhava Parva continued)

“Vaisampayana said, ‘O thou of Bharata’s race, beholding the sons of
Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed
king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the
wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, ‘O best of Kuru
kings, thy children have completed their education. With thy permission,
O king, let them now show their proficiency.’ Hearing him, the king said
with a gladdened heart, ‘O best of Brahmanas, thou hast, indeed,
accomplished a great deed. Command me thyself as to the place and the
time where and when and the manner also in which the trial may be held.
Grief arising from my own blindness maketh me envy those who, blessed
with sight, will behold my children’s prowess in arm. O Kshatri (Vidura),
do all that Drona sayeth. O thou devoted to virtue, I think there is
nothing that can be more agreeable to me.’ Then Vidura, giving the
necessary assurance to the king, went out to do what he was bid. And
Drona endued with great wisdom, then measured out a piece of land that
was void of trees and thickets and furnished with wells and springs. And
upon the spot of land so measured out, Drona, that first of eloquent men,
selecting a lunar day when the star ascendant was auspicious, offered up
sacrifice unto the gods in the presence of the citizens assembled by
proclamation to witness the same. And then, O bull among men, the
artificers of the king built thereon a large and elegant stage according
to the rules laid down in the scriptures, and it was furnished with all
kinds of weapons. They also built another elegant hall for the
lady-spectators. And the citizens constructed many platforms while the
wealthier of them pitched many spacious and high tents all around.

“When the day fixed for the Tournament came, the king accompanied by his
ministers, with Bhishma and Kripa, the foremost of preceptors, walking
ahead, came unto that theatre of almost celestial beauty constructed of
pure gold, and decked with strings of pearls and stones of lapis lazuli.
And, O first of victorious men, Gandhari blessed with great good fortune
and Kunti, and the other ladies of the royal house-hold, in gorgeous
attire and accompanied by their waiting women, joyfully ascended the
platforms, like celestial ladies ascending the Sumeru mountain. And the
four orders including the Brahmanas and Kshatriyas, desirous of beholding
the princes’ skill in arms, left the city and came running to the spot.
And so impatient was every one to behold the spectacle, that the vast
crowd assembled there in almost an instant. And with the sounds of
trumpets and drums and the noise of many voices, that vast concourse
appeared like an agitated ocean.

“At last, Drona accompanied by his son, dressed in white (attire), with a
white sacred thread, white locks, white beard, white garlands, and white
sandal-paste rubbed over his body, entered the lists. It seemed as if the
Moon himself accompanied by the planet Mars appeared in an unclouded sky.
On entering Bharadwaja performed timely worship and caused Brahmanas
versed in mantras to celebrate the auspicious rites. And after auspicious
and sweet-sounding musical instruments had been struck up as a
propitiatory ceremony, some persons entered, equipped with various arms.
And then having girded up their loins, those mighty warriors, those
foremost ones of Bharata’s race (the princes) entered, furnished with
finger-protectors (gauntlet), and bows, and quivers. And with
Yudhishthira at their head, the valiant princes entered in order of age
and began to show wonderful skill with their weapons. Some of the
spectators lowered their heads, apprehending fall of arrows while others
fearlessly gazed on with wonder. And riding swiftly on horses and
managing them ‘dexterously’ the princes began to hit marks with shafts
engraved with their respective names. And seeing the prowess of the
princes armed with bows and arrows, the spectators thought that they were
beholding the city of the Gandharvas, became filled with amazement. And,
O Bharata, all on a sudden, some hundreds and thousands, with eyes wide
open in wonder, exclaimed, ‘Well done! Well done!’ And having repeatedly
displayed their skill and dexterity in the use of bows and arrows and in
the management of cars, the mighty warriors took up their swords and
bucklers, and began to range the lists, playing their weapons. The
spectators saw (with wonder) their agility, the symmetry of their bodies,
their grace, their calmness, the firmness of their grasp and their
deftness in the use of sword and buckler. Then Vrikodara and Suyodhana,
internally delighted (at the prospect of fight), entered the arena, mace
in hand, like two single-peaked mountains. And those mighty-armed
warriors braced their loins, and summoning all their energy, roared like
two infuriate elephants contending for a cow-elephant; and like two
infuriated elephants those mighty heroes faultlessly (in consonance with
the dictates of the science of arm) careered right and left, circling the
lists. And Vidura described to Dhritarashtra and the mother of the
Pandavas (Kunti) and Gandhari, all the feats of the princes.’”



SECTION CXXXVII

(Sambhava Parva continued)

“Vaisampayana continued, ‘Upon the Kuru king and Bhima, the foremost of
all endued with strength, having entered the arena, the spectators were
divided into two parties in consequence of the partiality swaying their
affections. Some cried, ‘Behold the heroic king of the
Kurus!’--some--‘Behold Bhima!’--And on account of these cries, there was,
all on a sudden, a loud uproar. And seeing the place become like a
troubled ocean, the intelligent Bharadwaja said unto his dear son,
Aswatthaman, ‘Restrain both these mighty warriors so proficient in arms.
Let not the ire of the assembly be provoked by this combat of Bhima and
Duryodhana.’

“Vaisampayana continued, ‘Then the son of the preceptor of the princes
restrained those combatants with their maces uplifted and resembling two
swollen oceans agitated by the winds that blow at the universal
dissolution. And Drona himself entering the yard of the arena commanded
the musicians to stop, and with a voice deep as that of the clouds
addressed these words, ‘Behold ye now that Partha who is dearer to me
than my own son, the master of all arms, the son of Indra himself, and
like unto the younger brother of Indra, (Vishnu)! And having performed
the propitiatory rites, the youthful Phalguna, equipped with the finger
protector (gauntlet) and his quiver full of shafts and bow in hand,
donning his golden mail, appeared in the lists even like an evening cloud
reflecting the rays of the setting sun and illumined by the hues of the
rainbow and flashes of lightning.

“On seeing Arjuna, the whole assembly were delighted and conchs began to
be blown all around with other musical instruments. And there arose a
great uproar in consequence of the spectators’ exclaiming,--‘This is the
graceful son of Kunti!’--‘This is the middle (third) Pandava!’--‘This is
the son of the mighty Indra!’--‘This is the protector of the
Kurus’--‘This is the foremost of those versed in arms!’--‘This is the
foremost of all cherishers of virtue!’--‘This is the foremost of the
persons of correct behaviour, the great repository of the knowledge of
manners!’ At those exclamations, the tears of Kunti, mixing with the milk
of her breast, wetted her bosom. And his ears being filled with that
uproar, that first of men, Dhritarashtra, asked Vidura in delight, ‘O
Kshatri, what is this great uproar for, like unto that of the troubled
ocean, arising all on a sudden and rending the very heavens?’ Vidura
replied, ‘O mighty monarch, the son of Pandu and Pritha, Phalguna, clad
in mail hath entered the lists. And hence this uproar!’ Dhritarashtra
said, ‘O thou of soul so great, by the three fires sprung from Pritha who
is even like the sacred fuel, I have, indeed, been blessed, favoured and
protected!’

“Vaisampayana continued, ‘When the spectators, excited with delight, had
somewhat regained their equanimity, Vibhatsu began to display his
lightness in the use of weapons. By the Agneya weapon, he created fire,
and by the Varuna weapon he created water, by the Vayavya weapon, he
created air, and by the Parjanya weapon he created clouds. And by the
Bhauma weapon, he created land, and by the Parvatya weapon, he brought
mountains into being. By the Antardhana weapon all these were made to
disappear. Now the beloved one of his preceptor (Arjuna) appeared tall
and now short; now he was seen on the yoke of his car, and now on the car
itself; and the next moment he was on the ground. And the hero favoured
by his practised dexterity, hit with his various butts--some tender, some
fine and some of thick composition. And like one shaft, he let fly at a
time into the mouth of a moving iron-boar five shafts together from his
bow-string. And that hero of mighty energy discharged one and twenty
arrows into the hollow of a cow’s horn hung up on a rope swaying to and
fro. In this manner, O sinless one, Arjuna showed his profound skill in
the use of sword, bow, and mace, walking over the lists in circles.

“And, O Bharata, when the exhibition had well-nigh ended, the excitement
of the spectators had cooled, and the sounds of instruments had died out
there was heard proceeding from the gate, the slapping of arms,
betokening might and strength, and even like unto the roar of the
thunder. And, O king, as soon as this sound was heard, the assembled
multitude instantly thought, ‘Are the mountains splitting or is the earth
itself rending asunder, or is the welkin resounding with the roar of
gathering clouds? And then all the spectators turned their eyes towards
the gate. And Drona stood, surrounded by the five brothers, the sons of
Pritha, and looked like the moon in conjunction with the five-starred
constellation Hasta. And Duryodhana, that slayer of foes, stood up in
haste and was surrounded by his century of haughty brothers with
Aswatthaman amongst them. And that prince, mace in hand, thus surrounded
by his hundred brothers with uplifted weapons appeared like Purandara in
days of yore, encircled by the celestial host on the occasion of the
battle with the Danavas.’”



SECTION CXXXVIII

(Sambhava Parva continued)

“Vaisampayana continued, ‘When the spectators, with eyes expanded with
wonder, made way for that subjugator of hostile cities, Karna, that hero
with his natural mail and face brightened with ear-rings, took up his bow
and girded on his sword, and then entered the spacious lists, like a
walking cliff. That far-famed destroyer of hostile hosts, the large-eyed
Karna, was born of Pritha in her maidenhood. He was a portion of the
hot-beamed Sun and his energy and prowess were like unto those of the
lion, or the bull, or the leader of a herd of elephants. In splendour he
resembled the Sun, in loveliness the Moon, and in energy the fire.
Begotten by the Sun himself, he was tall in stature like a golden palm
tree, and, endued with the vigour of youth, he was capable of slaying a
lion. Handsome in features, he was possessed of countless
accomplishments. The mighty-armed warrior, eyeing all around the arena,
bowed indifferently to Drona and Kripa. And the entire assembly,
motionless and with steadfast gaze, thought, ‘Who is he?’ And they became
agitated in their curiosity to know the warrior. And that foremost of
eloquent men, the offspring of the Sun, in a voice deep as that of the
clouds, addressed his unknown brother, the son of the subduer of the
Asura, Paka (Indra), saying, ‘O Partha, I shall perform feats before this
gazing multitude; excelling all thou hast performed! Beholding them, thou
shall be amazed.’ And, O thou best of those blest with speech, he had
hardly done when the spectators stood up all at once, uplifted by some
instrument, as it were. And, O tiger among men, Duryodhana was filled
with delight, while Vibhatsu was instantly all abashment and anger. Then
with the permission of Drona, the mighty Karna, delighting in battle,
there did all that Partha had done before. And, O Bharata, Duryodhana
with his brothers thereupon embraced Karna in joy and then addressed him
saying, ‘Welcome O mighty-armed warrior! I have obtained thee by good
fortune, O polite one! Live thou as thou pleasest, and command me, and
the kingdom of the Kurus.’ Kama replied, ‘When thou hast said it, I
regard it as already accomplished. I only long for thy friendship. And, O
lord, my wish is even for a single combat with Arjuna.’ Duryodhana said,
‘Do thou with me enjoy the good things of life! Be thou the benefactor of
thy friend, and, O represser of enemies, place thou thy feet on the heads
of all foes.”

“Vaisampayanacontinued, ‘Arjuna, after this, deeming himself disgraced,
said unto Karna stationed amidst the brothers like unto a cliff, ‘That
path which the unwelcome intruder and the uninvited talker cometh to,
shall be thine, O Karna, for thou shall be slain by me.’ Karna replied,
‘This arena is meant for all, not for thee alone, O Phalguna! They are
kings who are superior in energy; and verily the Kshatriya regardeth
might and might alone. What need of altercation which is the exercise of
the weak? O Bharata, speak then in arrows until with arrows I strike off
thy head today before the preceptor himself!’

“Vaisampayana continued, ‘Hastily embraced by his brothers, Partha that
subduer of hostile cities, with the permission of Drona, advanced for the
combat. On the other side, Karna, having been embraced by Duryodhana with
his brothers, taking up his bow and arrows, stood ready for the fight.
Then the firmament became enveloped in clouds emitting flashes of
lightning, and the coloured bow of Indra appeared shedding its effulgent
rays. And the clouds seemed to laugh on account of the rows of white
cranes that were then on the wing. And seeing Indra thus viewing the
arena from affection (for his son), the sun too dispersed the clouds from
over his own offspring. And Phalguna remained deep hid under cover of the
clouds, while Karna remained visible, being surrounded by the rays of the
Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and
Kripa and Bhishma remained with Partha. And the assembly was divided, as
also the female spectators. And knowing the state of things, Kunti the
daughter of Bhoja, swooned away. And by the help of female attendants,
Vidura, versed in the lore of all duties, revived the insensible Kunti by
sprinkling sandal-paste and water on her person. On being restored to
consciousness, Kunti, seeing her two sons clad in mail, was seized with
fear, but she could do nothing (to protect them). And beholding both the
warriors with bows strung in their hands the son of Saradwat, viz.,
Kripa, knowing all duties and cognisant of the rules regulating duels,
addressed Karna, saying ‘This Pandava, who is the youngest son of Kunti,
belongeth to the Kaurava race: he will engage in combat with thee. But, O
mighty-armed one, thou too must tell us thy lineage and the names of thy
father and mother and the royal line of which thou art the ornament.
Learning all this, Partha will fight with thee or not (as he will think
fit). Sons of kings never fight with men of inglorious lineage.’

“Vaisampayana continued, ‘When he was thus addressed by Kripa, Karna’s
countenance became like unto a lotus pale and torn with the pelting
showers in the rainy season. Duryodhana said, ‘O preceptor, verily the
scriptures have it that three classes of persons can lay claim to
royalty, viz., persons of the blood royal, heroes, and lastly, those that
lead armies. If Phalguna is unwilling to fight with one who is not a
king, I will install Karna as king of Anga.’

“Vaisampayana said, ‘At that very moment, seated on a golden seat, with
parched paddy and with flowers and water-pots and much gold, the mighty
warrior Karna was installed king by Brahmanas versed in mantras. And the
royal umbrella was held over his head, while Yak-tails waved around that
redoubtable hero of graceful mien. And the cheers, having ceased, king
(Karna) said unto the Kaurava Duryodhana, ‘O tiger among monarchs, what
shall I give unto thee that may compare with thy gift of a kingdom? O
king, I will do all thou biddest!’ And Suyodhana said unto him, ‘I
eagerly wish for thy friendship.’ Thus spoken to, Karna replied, ‘Be it
so.’ And they embraced each other in joy, and experienced great
happiness.’”



SECTION CXXXIX

(Sambhava Parva continued)

“Vaisampayana said, ‘After this, with his sheet loosely hanging down,
Adhiratha entered the lists, perspiring and trembling, and supporting
himself on a staff.

“Seeing him, Karna left his bow and impelled by filial regard bowed down
his head still wet with the water of inauguration. And them the
charioteer, hurriedly covering his feet with the end of his sheet,
addressed Karna crowned with success as his son. And the charioteer
embraced Karna and from excess of affection bedewed his head with tears,
that head still wet with the water sprinkled over it on account of the
coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena
took Karna for a charioteer’s son, and said by way of ridicule, ‘O son of
a charioteer, thou dost not deserve death in fight at the hands of
Partha. As befits thy race take thou anon the whip. And, O worst of
mortals, surely thou art not worthy to sway the kingdom of Anga, even as
a dog doth not deserve the butter placed before the sacrificial fire.’
Karna, thus addressed, with slightly quivering lips fetched a deep sigh,
looked at the God of the day in the skies. And even as a mad elephant
riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath
from among his brothers, and addressed that performer of dreadful deeds,
Bhimasena, present there, ‘O Vrikodara, it behoveth thee not to speak
such words. Might is the cardinal virtue of a Kshatriya, and even a
Kshatriya of inferior birth deserveth to be fought with. The lineage of
heroes, like the sources of a lordly river, is ever unknown. The fire
that covereth the whole world riseth from the waters. The thunder that
slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The
illustrious deity Guha, who combines in his composition the portions of
all the other deities is of a lineage unknown. Some call him the
offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga.
It hath been heard by us that persons born in the Kashatriya order have
become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained
the eternal Brahma. The foremost of all wielders of weapons, the
preceptor Drona hath been born in a waterpot and Kripa of the race of
Gotama hath sprung from a clump of heath. Your own births, ye Pandava
princes, are known to me. Can a she-deer bring forth a tiger (like
Karna), of the splendour of the Sun, and endued with every auspicious
mark, and born also with a natural mail and ear-rings? This prince among
men deserveth the sovereignty of the world, not of Anga only, in
consequence of the might of his arm and my swearing to obey him in
everything. If there be anybody here to whom all that I have done unto
Karna hath become intolerable, let him ascend his chariot and bend his
bow with the help of his feet.’

“Vaisampayana continued, ‘Then there arose a confused murmur amongst the
spectators approving of Duryodhana’s speech. The sun, however, went down,
but prince Duryodhana taking Karna’s hand led him out of the arena
lighted with countless lamps. And, O king, the Pandavas also, accompanied
by Drona and Kripa and Bhishma, returned to their abodes. And the people,
too, came away, some naming Arjuna, some Karna, and some Duryodhana (as
the victor of the day). And Kunti, recognising her son in Karna by the
various auspicious marks on his person and beholding him installed in the
sovereignty of Anga, was from motherly affection, very pleased. And
Duryodhana, O monarch, having obtained Karna (in this way), banished his
fears arising out of Arjuna’s proficiency in arms. And the heroic Karna,
accomplished in arms, began to gratify Duryodhana by sweet speeches,
while Yudhishthira was impressed with the belief that there was no
warrior on earth like unto Karna.’”



SECTION CXL

(Sambhava Parva continued)

“Vaisampayana continued, ‘Beholding the Pandavas and the son of
Dhritarashtra accomplished in arms, Drona thought the time had come when
he could demand the preceptorial fee. And, O king, assembling his pupils
one day together, the preceptor Drona asked of them the fee, saying,
‘Seize Drupada, the king of Panchala in battle and bring him unto me.
That shall be the most acceptable fee.’ Those warriors then answering,
‘So be it’, speedily mounted up on their chariots, and for bestowing upon
their preceptor the fee he had demanded, marched out, accompanied by him.
Those bulls among men, smiting the Panchalas on their way, laid siege to
the capital of the great Drupada. And Duryodhana and Karna and the mighty
Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these
and many other foremost of Kshatriya princes of great prowess, vied with
one another in becoming the foremost in the attack. And the princes,
riding in first class chariots and following the cavalry, entered the
hostile capital, and proceeded along the streets.

“Meanwhile, the king of Panchala, beholding that mighty force and hearing
its loud clamour, came out of his palace, accompanied by his brothers.
Though king Yajnasena was well-armed, the Kuru army assailed him with a
shower of arrows, uttering their war-cry. Yajnasena, however, not easy to
be subdued in battle, approaching the Kurus upon his white chariot, began
to rain his fierce arrows around.

“Before the battle commenced, Arjuna, beholding the pride of prowess
displayed by the princes, addressed his preceptor, that best of
Brahmanas, Drona, and said, ‘We shall exert ourselves after these have
displayed their prowess. The king of Panchala can never be taken on the
field of the battle by any of these. Having said this, the sinless son of
Kunti surrounded by his brothers, waited outside the town at a distance
of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed
forward and pouring a fierce shower of arrows around, terribly afflicted
the Kuru ranks. And such was his lightness of motion on the field of
battle that, though he was fighting unsupported on a single chariot, the
Kurus from panic supposed that there were many Drupadas opposed to them.
And the fierce arrows of that monarch fell fast on all sides, till conchs
and trumpets and drums by thousands began to be sounded by the Panchalas
from their houses (giving the alarm). Then there arose from the mighty
Panchala host a roar terrible as that of the lion, while the twang of
their bow-strings seemed to rend the very heavens. Then Duryodhana and
Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began
to shower their arrows upon the enemy. But the mighty bowman, Prishata’s
son, invincible in battle, though very much pierced with the arrows of
the enemy, instantly began, O Bharata, to afflict the hostile ranks with
greater vigour. And careering over the field of battle like a fiery
wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even
the mighty Karna and many other heroic princes and numberless warriors,
and slaked their thirst for battle. Then all the citizens showered upon
the Kurus various missiles like clouds showering rain-drops upon the
earth. Young and old, they all rushed to battle, assailing the Kurus with
vigour. The Kauravas, then, O Bharata, beholding the battle become
frightful, broke and fled wailing towards the Pandavas.

“The Pandavas, hearing the terrible wail of the beaten host,
reverentially saluted Drona and ascended their chariots. Then Arjuna
hastily bidding Yudhishthira not to engage in the fight, rushed forward,
appointing the sons of Madri (Nakula and Sahadeva) the protectors of his
chariot-wheels, while Bhimasena ever fighting in the van, mace in hand,
ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing
the shouts of the enemy, advanced towards them, filling the whole region
with the rattle of his chariot-wheels. And like a Makara entering the
sea, the mighty-armed Bhima, resembling a second Yama, mace in hand,
entered the Panchala ranks, fiercely roaring like the ocean in a tempest.
And Bhima, mace in hand, first rushed towards the array of elephants in
the hostile force, while Arjuna, proficient in battle, assailed that
force with the prowess of his arms. And Bhima, like the great Destroyer
himself, began to slay those elephants with his mace. Those huge animals,
like unto mountains, struck with Bhima’s mace, had their heads broken
into pieces. Covered with stream of blood, they began to fall upon the
ground like cliffs loosened by thunder. And the Pandavas prostrated on
the ground elephants and horses and cars by thousands and slew many
foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods
driveth before him with his staff countless cattle with ease, so did
Vrikodara drive before him the chariots and elephants of the hostile
force.

“Meanwhile, Phalguna, impelled by the desire of doing good unto
Bharadwaja’s son, assailed the son of Prishata with a shower of arrows
and felled him from the elephant on which he was seated. And, O monarch,
Arjuna, like unto the terrible fire that consumeth all things at the end
of the Yuga, began to prostrate on the ground horses and cars and
elephants by thousands. The Panchalas and the Srinjayas, on the other
hand, thus assailed by the Pandava, met him with a perfect shower of
weapons of various kinds. And they sent up a loud shout and fought
desperately with Arjuna. The battle became furious and terrible to
behold. Hearing the enemy’s shouts, the son of Indra was filled with
wrath and assailing the hostile host with a thick shower of arrows,
rushed towards it furiously afflicting it with renewed vigour. They who
observed the illustrious Arjuna at that time could not mark any interval
between his fixing the arrows on the bowstring and letting them off. Loud
were the shouts that rose there, mingled with cheers of approval. Then
the king of the Panchalas, accompanied by (the generalissimo of his
forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara
rushing at the chief of the celestials (in days of yore). Then Arjuna
covered the king of Panchala with a shower of arrows. Then there arose a
frightful uproar among the Panchala host like unto the roar of a mighty
lion springing at the leader of a herd of elephants. And beholding Arjuna
rushing at the king of Panchala to seize him, Satyajit of great prowess
rushed at him. And the two warriors, like unto Indra and the Asura
Virochana’s son (Vali), approaching each other for combat, began to grind
each other’s ranks. Then Arjuna with great force pierced Satyajit with
ten keen shafts at which feat the spectators were all amazed. But
Satyajit, without losing any time, assailed Arjuna with a hundred shafts.
Then that mighty car-warrior, Arjuna, endued with remarkable lightness of
motion, thus covered by that shower of arrows, rubbed his bow-string to
increase the force and velocity of his shafts. Then cutting in twain his
antagonist’s bow, Arjuna rushed at the king of the Panchalas, but
Satyajit, quickly taking up a tougher bow, pierced with his arrows
Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in
battle by the Panchala warrior, forgave not his foe. Eager to slay him at
once, he pierced with a number of arrows his antagonist’s horses, flags,
bow, clenched (left) fist, charioteer, and the attendant at his back.
Then Satyajit, finding his bows repeatedly cut in twain and his horses
slain, desisted from the fight.

“The king of the Panchalas, beholding his general thus discomfited in the
encounter, himself began to shower his arrows upon the Pandava prince.
Then Arjuna, that foremost of warriors, crowned with success, began to
fight furiously, and quickly cutting his enemy’s bow in twain as also his
flagstaff which he caused to fall down, pierced his antagonist’s horses,
and charioteer also with five arrows. Then throwing aside his bow Arjuna
took his quiver, and taking out a scimitar and sending forth a loud
shout, leaped from his own chariot upon that of his foe. And standing
there with perfect fearlessness he seized Drupada as Garuda seizeth a
huge snake after agitating the waters of the ocean. At the sight of this,
the Panchala troops ran away in all directions.

“Then Dhananjaya, having thus exhibited the might of his arm in the
presence of both hosts, sent forth a loud shout and came out of the
Panchala ranks. And beholding him returning (with his captive), the
princes began to lay waste Drupada’s capital. Addressing them Arjuna
said, ‘This best of monarchs, Drupada, is a relative of the Kuru heroes.
Therefore, O Bhima, slay not his soldiers. Let us only give unto our
preceptor his fee.’

“Vaisampayana continued, ‘O king, thus prevented by Arjuna, the mighty
Bhimasena, though unsatiated with the exercise of battle, refrained from
the act of slaughter. And, O bull of the Bharata race, the princes then,
taking Drupada with them after having seized him on the field of battle
along with his friends and counsellors, offered him unto Drona. And Drona
beholding Drupada thus brought under complete control--humiliated and
deprived of wealth--remembered that monarch’s former hostility and
addressing him said, ‘Thy kingdom and capital have been laid waste by me.
But fear not for thy life, though it dependeth now on the will of thy
foe. Dost thou now desire to revive thy friendship (with me)?’ Having
said this, he smiled a little and again said, ‘Fear not for thy life,
brave king! We, Brahmanas, are ever forgiving. And, O bull among
Kshatriyas, my affection and love for thee have grown with me in
consequence of our having sported together in childhood in the hermitage.
Therefore, O king, I ask for thy friendship again. And as a boon
(unasked), I give thee half the kingdom (that was thine). Thou toldest me
before that none who was not a king could be a king’s friend. Therefore
is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of
all the territory lying on the southern side of the Bhagirathi, while I
become king of all the territory on the north of that river. And, O
Panchala, if it pleaseth thee, know me hence for thy friend.’

“On hearing these words, Drupada answered, ‘Thou art of noble soul and
great prowess. Therefore, O Brahmana, I am not surprised at what thou
doest. I am very much gratified with thee, and I desire thy eternal
friendship.’

“Vaisampayana continued, ‘After this, O Bharata, Drona released the king
of Panchala, and cheerfully performing the usual offices of regard,
bestowed upon him half the kingdom. Thenceforth Drupada began to reside
sorrowfully in (the city of) Kampilya within (the province of) Makandi on
the banks of the Ganga filled with many towns and cities. And after his
defeat by Drona, Drupada also ruled the southern Panchalas up to the bank
of the Charmanwati river. And Drupada from that day was well-convinced
that he could not, by Kshatriya might alone, defeat Drona, being very
much his inferior in Brahma (spiritual) power. And he, therefore, began
to wander over the whole earth to find out the means of obtaining a son
(who would subjugate his Brahmana foe).

“Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the
territory of Ahicchatra full of towns and cities, obtained by Arjuna, and
bestowed upon Drona.’



SECTION CXLI

(Sambhava Parva continued)

“Vaisampayana continued, ‘After the expiration, O king, of a year from
this, Dhritarashtra, moved by kindness for the people, installed
Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on
account of his firmness, fortitude, patience, benevolence, frankness and
unswerving honesty (of heart). And within a short time Yudhishthira, the
son of Kunti, by his good behaviour, manners and close application to
business, overshadowed the deeds of his father. And the second Pandava,
Vrikodara, began to receive continued lessons from Sankarshana (Valarama)
in encounters with the sword and the mace and on the chariot. And after
Bhima’s education was finished, he became in strength like unto
Dyumatsena himself and continuing to live in harmony with his brothers,
he began to exert his prowess. And Arjuna became celebrated for the
firmness of his grasp (of weapons), for his lightness of motion,
precision of aim, and his proficiency in the use of the Kshura, Naracha,
Vala and Vipatha weapons, indeed, of all weapons, whether straight or
crooked or heavy. And Drona certified that there was none in the world
who was equal to Arjuna in lightness of hand and general proficiency.

“One day, Drona, addressing Arjuna before the assembled Kaurava princes,
said, ‘There was a disciple of Agastya in the science of arms called
Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I
obtained from him a weapon called Brahmasira which could never be futile
and which was like unto thunder itself, capable of consuming the whole
earth. That weapon, O Bharata, from what I have done, may now pass from
disciple to disciple. While imparting it to me, my preceptor said, ‘O son
of Bharadwaja, never shouldst thou hurl this weapon at any human being,
especially at one who is of poor energy. Thou hast, O hero, obtained that
celestial weapon. None else deserveth it. But obey the command of the
Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial
fee in the presence of these thy cousins and relatives.’ When Arjuna, on
hearing this, pledged his word that he would give what the preceptor
demanded, the latter said, ‘O sinless one, thou must fight with me when I
fight with thee.’ And that bull among the Kuru princes thereupon pledged
his word unto Drona and touching his feet, went away northward. Then
there arose a loud shout covering the whole earth bounded by her belt of
seas to the effect that there was no bowman in the whole world like unto
Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the
sword and on the chariot as also with the bow, acquired wonderful
proficiency. Sahadeva obtained the whole science of morality and duties
from (Vrihaspati) the spiritual chief of celestials, and continued to
live under the control of his brothers. And Nakula, the favourite of his
brothers taught by Drona, became known as a skilful warrior and a great
car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes
became so powerful that they slew in battle the great Sauvira who had
performed a sacrifice extending over three years, undaunted by the raids
of the Gandharvas. And the king of the Yavanas himself whom the powerful
Pandu even had failed to bring under subjection was brought by Arjuna
under control. Then again Vipula, the king of the Sauviras, endued with
great prowess, who had always shown a disregard for the Kurus, was made
by the intelligent Arjuna to feel the edge of his power. And Arjuna also
repressed by means of his arrows (the pride of) king Sumitra of Sauvira,
also known by the name of Dattamitra who had resolutely sought an
encounter with him. The third of the Pandava princes, assisted by Bhima,
on only a single car subjugated all the kings of the East backed by ten
thousand cars. In the same way, having conquered on a single car the
whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large
booty.

“Thus did those foremost of men, the illustrious Pandavas, conquering the
territories of other kings, extend the limits of their own kingdom. But
beholding the great prowess and strength of those mighty bowmen, king
Dhritarashtra’s sentiments towards the Pandavas became suddenly poisoned,
and from that day the monarch became so anxious that he could hardly
sleep.’”



SECTION CXLII

(Sambhava Parva continued)

“Vaisampayana continued, ‘On hearing that the heroic sons of Pandu endued
with excess of energy had become so mighty, king Dhritarashtra became
very miserable with anxiety. Then summoning unto his side Kanika, that
foremost of minister, well-versed in the science of politics and an
expert in counsels the king said, ‘O best of Brahmanas, the Pandavas are
daily overshadowing the earth. I am exceedingly jealous of them. Should I
have peace or war with them? O Kanika, advise me truly, for I shall do as
thou biddest.

“Vaisampayana continued, ‘That best of Brahmanas, thus addressed by the
king, freely answered him in these pointed words well-agreeing with the
import of political science.”

“Listen to me, O sinless king, as I answer thee. And, O best of Kuru
kings, it behoveth thee not to be angry with me after hearing all I say.
Kings should ever be ready with uplifted maces (to strike when
necessary), and they should ever increase their prowess. Carefully
avoiding all faults themselves they should ceaselessly watch over the
faults of their foes and take advantage of them. If the king is always
ready to strike, everybody feareth him. Therefore the king should ever
have recourse to chastisement in all he doeth. He should so conduct
himself that, his foe may not detect any weak side in him. But by means
of the weakness he detecteth in his foe he should pursue him (to
destruction). He should always conceal, like the tortoise concealing its
body, his means and ends, and he should always keep back his own weakness
from, the sight of others. And having begun a particular act, he should
ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly,
produceth a festering sore. The slaughter of a foe who doeth thee evil is
always praiseworthy. If the foe be one of great prowess, one should
always watch for the hour of his disaster and then kill him without any
scruples. If he should happen to be a great warrior, his hour of disaster
also should be watched and he should then be induced to fly. O sire, an
enemy should never be scorned, however contemptible. A spark of fire is
capable of consuming an extensive forest if only it can spread from one
object to another in proximity. Kings should sometimes feign blindness
and deafness, for if impotent to chastise, they should pretend not to
notice the faults that call for chastisement. On occasions, such as
these, let them regard their bows as made of straw. But they should be
always on the alert like a herd of deer sleeping in the woods. When thy
foe is in thy power, destroy him by every means open or secret. Do not
show him any mercy, although he seeketh thy protection. A foe, or one
that hath once injured thee, should be destroyed by lavishing money, if
necessary, for by killing him thou mayest be at thy ease. The dead can
never inspire fear. Thou must destroy the three, five and seven
(resources) of thy foes. Thou must destroy thy foes root and branch. Then
shouldst thou destroy their allies and partisans. The allies and
partisans can never exist if the principal be destroyed. If the root of
the tree is torn up, the branches and twigs can never exist as before.
Carefully concealing thy own means and ends, thou shouldst always watch
thy foes, always seeking their flaws. Thou shouldst, O king, rule thy
kingdom, always anxiously watching thy foes. By maintaining the perpetual
fire by sacrifices, by brown cloths, by matted locks, and by hides of
animals for thy bedding, shouldst thou at first gain the confidence of
thy foes, and when thou has gained it thou shouldst then spring upon them
like a wolf. For it hath been said that in the acquisition of wealth even
the garb of holiness might be employed as a hooked staff to bend down a
branch in order to pluck the fruits that are ripe. The method followed in
the plucking of fruits should be the method in destroying foes, for thou
shouldst proceed on the principle of selection. Bear thy foe upon thy
shoulders till the time cometh when thou canst throw him down, breaking
him into pieces like an earthen pot thrown down with violence upon a
stony surface. The foe must never be let off even though he addresseth
thee most piteously. No pity shouldst thou show him but slay him at once.
By the arts of conciliation or the expenditure of money should the foe be
slain. By creating disunion amongst his allies, or by the employment of
force, indeed by every means in thy power shouldst thou destroy thy foe.’

“Dhritarashtra said, ‘Tell me truly how a foe can be destroyed by the
arts of conciliation or the expenditure of money, or by producing
disunion or by the employment of force.’

“Kanika replied, ‘Listen, O monarch, to the history of a jackal dwelling
in days of yore in the forest and fully acquainted with the science of
politics. There was a wise jackal, mindful of his own interests who lived
in the company of four friends, viz., a tiger, a mouse, a wolf, and a
mongoose. One day they saw in the woods a strong deer, the leader of a
herd, whom, however, they could not seize for his fleetness and strength.
They thereupon called a council for consultation. The jackal opening the
proceedings said, ‘O tiger, thou hast made many an effort to seize this
deer, but all in vain simply because this deer is young, fleet and very
intelligent. Let now the mouse go and eat into its feet when it lieth
asleep. And when this is done, let the tiger approach and seize it. Then
shall we all, with great pleasure feast on it.’ Hearing these words of
the jackal, they all set to work very cautiously as he directed. And the
mouse ate into the feet of the deer and the tiger killed it as
anticipated. And beholding the body of the deer lying motionless on the
ground, the jackal said unto his companions, ‘Blessed be ye! Go and
perform your ablutions. In the meantime I will look after the deer.’
Hearing what the jackal said, they all went into a stream. And the jackal
waited there, deeply meditating upon what he should do. The tiger endued
with great strength, returned first of all to the spot after having
performed his ablutions. And he saw the jackal there plunged in
meditation. The tiger said, ‘Why art thou so sorrowful, O wise one! Thou
art the foremost of all intelligent beings. Let us enjoy ourselves today
by feasting on this carcass.’ The jackal said, ‘Hear, O mighty-armed one,
what the mouse hath said. He hath even said, O, fie on the strength of
the king of the beasts! This deer hath been slain by me. By might of my
arm he will today gratify his hunger.’ When he hath boasted in such a
language, I, for my part, do not wish to touch this food.’ The tiger
replied, ‘If, indeed, the mouse hath said so, my sense is now awakened. I
shall, from this day, slay with the might of my own arms, creatures
ranging the forest and then feast on their flesh.’ Having said this, the
tiger went away.

“And after the tiger had left the spot, the mouse came. And seeing the
mouse come, the jackal addressed him and said, ‘Blest be thou, O mouse,
but listen to what the mongoose hath said. He hath even said, The carcass
of this deer is poison (the tiger having touched it with his claws). I
will not eat of it. On the other hand, if thou, O jackal, permittest it,
I will even slay the mouse and feast on him.’ Hearing this the mouse
became alarmed and quickly entered his hole. And after the mouse had
gone, the wolf, O king, came there having performed his ablutions. And
seeing the wolf come, the jackal said unto him, ‘The king of the beasts
hath been angry with thee. Evil is certain to overtake thee. He is
expected here with his wife. Do as thou pleasest.’ Thus was the wolf
also, fond of animal flesh, got rid of by the jackal. And the wolf fled,
contracting his body into the smallest dimensions. It was then that the
mongoose came. And, O king, the jackal, seeing him come, said, ‘By the
might of my arm have I defeated the others who have already fled. Fight
with me first and then eat of this flesh as you please.’ The mongoose
replied, ‘When, indeed, the tiger, the wolf, and the intelligent mouse
have all been defeated by thee, heroes as they are, thou seemest to be a
greater hero still. I do not desire to fight with thee.’ Saying this, the
mongoose also went away.

“Kanika continued, ‘When they all had thus left the place, the jackal,
well-pleased with the success of his policy, alone ate up that flesh. If
kings always act in this way, they can be happy. Thus should the timid by
exciting their fears, the courageous by the arts of conciliation, the
covetous by gift of wealth, and equals and inferiors by exhibition of
prowess be brought under thy sway. Besides all this, O king, that I have
said, listen now to something else that I say.’

“Kanika continued, ‘If thy son, friend, brother, father, or even the
spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous
of prosperity, slay him without scruples. By curses and incantations, by
gift of wealth, by poison, or by deception, the foe should be slain. He
should never be neglected from disdain. If both the parties be equal and
success uncertain, then he that acteth with diligence groweth in
prosperity. If the spiritual preceptor himself be vain, ignorant of what
should be done and what left undone, and vicious in his ways, even he
should be chastised. If thou art angry, show thyself as if thou art not
so, speaking even then with a smile on thy lips. Never reprove any one
with indications of anger (in thy speech). And O Bharata, speak soft
words before thou smitest and even while thou art smiting! After the
smiting is over, pity the victim, and grieve for him, and even shed
tears. Comforting thy foe by conciliation, by gift of wealth, and smooth
behaviour, thou must smite him when he walketh not aright. Thou shouldst
equally smile the heinous offender who liveth by the practice of virtue,
for the garb of virtue simply covereth his offences like black clouds
covering the mountains. Thou shouldst burn the house of that person whom
thou punishest with death. And thou shouldst never permit beggars and
atheists and thieves to dwell in thy kingdom. By a sudden sally or
pitched battle by poison or by corrupting his allies, by gift of wealth,
by any means in thy power, thou shouldst destroy thy foe. Thou mayest act
with the greatest cruelty. Thou shouldst make thy teeth sharp to give a
fatal bite. And thou should ever smite so effectually that thy foe may
not again raise his head. Thou shouldst ever stand in fear of even one
from whom there is no fear, not to speak of him from whom there is such.
For if the first be ever powerful he may destroy thee to the root (for
thy unpreparedness). Thou shouldst never trust the faithless, nor trust
too much those that are faithful, for if those in whom thou confidest
prove thy foes, thou art certain to be annihilated. After testing their
faithfulness thou shouldst employ spies in thy own kingdom and in the
kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers
and persons in the garb of ascetics. Thy spies should be placed in
gardens, places of amusement, temples and other holy places, drinking
halls, streets, and with the (eighteen) tirthas (viz., the minister, the
chief priest, the heir-presumptive, the commander-in-chief, the
gate-keepers of the court, persons in the inner apartments, the jailor,
the chief surveyor, the head of the treasury, the general executant of
orders, the chief of the town police, the chief architect, the chief
justice, the president of the council, the chief of the punitive
department, the commander of the fort, the chief of the arsenal, the
chief of the frontier guards, and the keeper of the forests), and in
places of sacrifice, near wells, on mountains and in rivers, in forests,
and in all places where people congregate. In speech thou shouldst ever
be humble, but let thy heart be ever sharp as razor. And when thou art
engaged in doing even a very cruel and terrible act, thou shouldst talk
with smiles on thy lips. If desirous of prosperity, thou shouldst adopt
all arts--humility, oath, conciliation. Worshipping the feet of others by
lowering thy head, inspiring hope, and the like. And, a person conversant
with the rules of policy is like a tree decked with flowers but bearing
no fruit; or, if bearing fruit, these must be at a great height not
easily attainable from the ground; and if any of these fruits seem to be
ripe care must be taken to make it appear raw. Conducting himself in such
a way, he shall never fade. Virtue, wealth and pleasure have both their
evil and good effects closely knit together. While extracting the effects
that are good, those that are evil should be avoided. Those that practise
virtue (incessantly) are made unhappy for want of wealth and the neglect
of pleasure. Those again in pursuit of wealth are made unhappy for the
neglect of two others. And so those who pursue pleasure suffer for their
inattention to virtue and wealth. Therefore, thou shouldst pursue virtue,
wealth and pleasure, in such a way that thou mayest not have to suffer
therefrom. With humiliation and attention, without jealousy and
solicitous of accomplishing thy purpose, shouldst thou, in all sincerity,
consult with the Brahmanas. When thou art fallen, thou shouldst raise
thyself by any means, gentle or violent; and after thou hast thus raised
thyself thou shouldst practise virtue. He that hath never been afflicted
with calamity can never have prosperity. This may be seen in the life of
one who surviveth his calamities. He that is afflicted with sorrow should
be consoled by the recitation of the history of persons of former times
(like those of Nala and Rama). He whose heart hath been unstrung by
sorrow should be consoled with hopes of future prosperity. He again who
is learned and wise should be consoled by pleasing offices presently
rendered unto him. He who, having concluded a treaty with an enemy,
reposeth at ease as if he hath nothing more to do, is very like a person
who awaketh, fallen down from the top of a tree whereon he had slept. A
king should ever keep to himself his counsels without fear of calumny,
and while beholding everything with the eyes of his spies, he should take
care to conceal his own emotions before the spies of his enemies. Like a
fisherman who becometh prosperous by catching and killing fish, a king
can never grow prosperous without tearing the vitals of his enemy and
without doing some violent deeds. The might of thy foe, as represented by
his armed force, should ever be completely destroyed, by ploughing it up
(like weeds) and mowing it down and otherwise afflicting it by disease,
starvation, and want of drink. A person in want never approacheth (from
love) one in affluence; and when one’s purpose hath been accomplished,
one hath no need to approach him whom he had hitherto looked to for its
accomplishment. Therefore, when thou doest anything never do it
completely, but ever leave something to be desired for by others (whose
services thou mayest need). One who is desirous of prosperity should with
diligence seek allies and means, and carefully conduct his wars. His
exertions in these respects should always be guided by prudence. A
prudent king should ever act in such a way that friends and foes may
never know his motive before the commencement of his acts. Let them know
all when the act hath been commenced or ended, and as long as danger doth
not come, so long only shall thou act as if thou art afraid. But when it
hath overtaken thee, thou must grapple with it courageously. He who
trusteth in a foe who hath been brought under subjection by force,
summoneth his own death as a crab by her act of conception. Thou shouldst
always reckon the future act as already arrived (and concert measures for
meeting it), else, from want of calmness caused by haste, thou mayest
overlook an important point in meeting it when it is before thee. A
person desirous of prosperity should always exert with prudence, adopting
his measures to time and place. He should also act with an eye to destiny
as capable of being regulated by mantras and sacrificial rites; and to
virtue, wealth, and pleasure. It is well-known that time and place (if
taken into consideration) always produce the greatest good. If the foe is
insignificant, he should not yet be despised, for he may soon grow like a
palmyra tree extending its roots or like a spark of fire in the deep
woods that may soon burst into an extensive conflagration. As a little
fire gradually fed with faggots soon becometh capable of consuming even
the biggest blocks, so the person who increaseth his power by making
alliances and friendships soon becometh capable of subjugating even the
most formidable foe. The hope thou givest unto thy foe should be long
deferred before it is fulfilled; and when the time cometh for its
fulfilment, invent some pretext for deferring it still. Let that pretext
be shown as founded upon some reason, and let that reason itself be made
to appear as founded on some other reason. Kings should, in the matter of
destroying their foes, ever resemble razors in every particular;
unpitying as these are sharp, hiding their intents as these are concealed
in their leathern cases, striking when the opportunity cometh as these
are used on proper occasions, sweeping off their foes with all their
allies and dependants as these shave the head or the chin without leaving
a single hair. O supporter of the dignity of the Kurus, bearing thyself
towards the Pandavas and others also as policy dictateth, act in such a
way that thou mayest not have to grieve in future. Well do I know that
thou art endued with every blessing, and possessed of every mark of good
fortune. Therefore, O king, protect thyself from the sons of Pandu! O
king, the sons of Pandu are stronger than their cousins (thy sons);
therefore, O chastiser of foes, I tell thee plainly what thou shouldst
do. Listen to it, O king, with thy children, and having listened to it,
exert yourselves (to do the needful). O king, act in such a way that
there may not be any fear for thee from the Pandavas. Indeed, adopt such
measures consonant with the science of policy that thou mayest not have
to grieve in the future.’

“Vaisampayana continued, ‘Having delivered himself thus Kanika returned
to his abode, while the Kuru king Dhritarashtra became pensive and
melancholy.’”



SECTION CXLIII

(Jatugriha Parva)

“Vaisampayana said, ‘Then the son of Suvala (Sakuni), king Duryodhana,
Duhsasana and Kama, in consultation with one another, formed an evil
conspiracy. With the sanction of Dhritarashtra, the king of the Kurus,
they resolved to burn to death Kunti and her (five) sons. But that wise
Vidura, capable of reading the heart by external signs, ascertained the
intention of these wicked persons by observing their countenances alone.
Then the sinless Vidura, of soul enlightened by true knowledge, and
devoted to the good of the Pandavas, came to the conclusion that Kunti
with her children should fly away from her foes. And providing for that
purpose a boat strong enough to withstand both wind and wave, he
addressed Kunti and said, ‘This Dhritarashtra hath been born for
destroying the fame and offspring of the (Kuru) race. Of wicked soul, he
is about to cast off eternal virtue. O blessed one, I have kept ready on
the stream a boat capable of withstanding both wind and wave. Escape by
it with thy children from the net that death hath spread around you.’

“Vaisampayana continued, ‘Hearing these words, the illustrious Kunti was
deeply grieved, and with her children, O bull of Bharata’s race, stepped
into the boat and went over the Ganges. Then leaving the boat according
to the advice of Vidura, the Pandavas took with them the wealth that had
been given to them (while at Varanavata) by their enemies and safely
entered the deep woods. In the house of lac, however, that had been
prepared for the destruction of the Pandavas, an innocent Nishada woman
who had come there for some purpose, was, with her children burnt to
death. And that worst of Mlechchhas, the wretched Purochana (who was the
architect employed in building the house of lac) was also burnt in the
conflagration. And thus were the sons of Dhirtarashtra with their
counsellors deceived in their expectations. And thus also were the
illustrious Pandavas, by the advice of Vidura, saved with their mother.
But the people (of Varanavata) knew not of their safety. And the citizens
of Varanavata, seeing the house of lac consumed (and believing the
Pandavas to have been burnt to death) became exceedingly sorry. And they
sent messengers unto king Dhritarashtra to represent everything that had
happened. And they said to the monarch, ‘Thy great end hath been
achieved! Thou hast at last burnt the Pandavas to death! Thy desire
fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.’
Hearing this, Dhritarashtra with his children, made a show of grief, and
along with his relatives, including Kshattri (Vidura) and Bhishma the
foremost of the Kurus, performed the last honours of the Pandavas.’

“Janamejaya said, ‘O best of Brahmanas, I desire to hear in full this
history of the burning of the house of lac and the escape of the Pandavas
there from. That was a cruel act of theirs (the Kurus), acting under the
counsels of the wicked (Kanika). Recite the history to me of all that
happened. I am burning with curiosity to hear it.’

“Vaisampayana said, ‘O chastiser of all foes, listen to me, O monarch, as
I recite the (history of the) burning of the house of lac and the escape
of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass
(everybody) in strength and Arjuna highly accomplished in arms became
pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the
son of Suvala, endeavoured by various means to compass the death of the
Pandavas. The Pandavas too counteracted all those contrivances one after
another, and in obedience to the counsels of Vidura, never spoke of them
afterwards. Then the citizens, beholding the son of Pandu possessed of
accomplishments, began, O Bharata, to speak of them in all places of
public resort. And assembled in courtyards and other places of gathering,
they talked of the eldest son of Pandu (Yudhishthira) as possessed of the
qualifications for ruling the kingdom. And they said, ‘Dhritarashtra,
though possessed of the eye of knowledge, having been (born) blind, had
not obtained the kingdom before. How can he (therefore) become king now?
Then Bhishma, the son of Santanu, of rigid vows and devoted to truth,
having formerly relinquished the sovereignty would never accept it now.
We shall, therefore, now install (on the throne) with proper ceremonies
the eldest of the Pandavas endued with youth, accomplished in battle,
versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son
of Santanu and Dhritarashtra conversant with the rules of morality, he
will certainly maintain the former and the latter with his children in
every kind of enjoyment.

“The wretched Duryodhana, hearing these words of the parting partisans of
Yudhishthira, became very much distressed. Deeply afflicted, the wicked
prince could not put up with those speeches. Inflamed with jealousy, he
went unto Dhritarashtra, and finding him alone he saluted him with
reverence and distressed at (the sight of) the partiality of the citizens
for Yudhishthira, he addressed the monarch and said, ‘O father, I have
heard the parting citizens utter words of ill omen. Passing thee by, and
Bhishma too, they desire the son of Pandu to be their king. Bhishma will
sanction this, for he will not rule the kingdom. It seems, therefore,
that the citizens are endeavouring to inflict a great injury on us. Pandu
obtained of old the ancestral kingdom by virtue of his own
accomplishments, but thou, from blindness, didst not obtain the kingdom,
though fully qualified to have it. If Pandu’s son now obtaineth the
kingdom as his inheritance from Pandu, his son will obtain it after him
and that son’s son also, and so on will it descend in Pandu’s line. In
that case, O king of the world, ourselves with our children, excluded
from the royal line, shall certainly be disregarded by all men.
Therefore, O monarch, adopt such counsels that we may not suffer
perpetual distress, becoming dependent on others for our food. O king, if
thou hadst obtained the sovereignty before, we would certainly have
succeeded to it, however much the people might be unfavourable to us.’”



SECTION CXLIV

(Jatugriha Parva continued)

“Vaisampayana continued, “King Dhritarashtra whose knowledge only was his
eyes, on hearing these words of his son and recollecting everything that
Kanika had, said unto him, became afflicted with sorrow, and his mind
also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the
son of Suvala, and Duhsasana as their fourth, held a consultation
together. Prince Duryodhana said unto Dhritarashtra, ‘Send, O father, by
some clever contrivance, the Pandavas to the town of Varanavata. We shall
then have no fear of them.’ Dhritarashtra, on hearing these words uttered
by his son, reflected for a moment and replied unto Duryodhana, saying,
‘Pandu, ever devoted to virtue, always behaved dutifully towards all his
relatives but particularly towards me. He cared very little for the
enjoyments of the world, but devotedly gave everything unto me, even the
kingdom. His son is as much devoted to virtue as he, and is possessed of
every accomplishment. Of world-wide fame, he is again the favourite of
the people. He is possessed of allies; how can we by force exile him from
his ancestral kingdom? The counsellors and soldiers (of the state) and
their sons and grandsons have all been cherished and maintained by Pandu.
Thus benefited of old by Pandu, shall not, O child, the citizens slay us
with all our friends and relatives now on account of Yudhishthira?”

“Duryodhana replied, ‘What thou sayest, O father, is perfectly true. But
in view of the evil that is looming on the future as regards thyself, if
we conciliate the people with wealth and honours, they would assuredly
side with us for these proofs of our power. The treasury and the
ministers of state, O king, are at this moment under our control.
Therefore, it behoveth thee now to banish, by some gentle means, the
Pandavas to the town of Varanavata; O king, when the sovereignty shall
have been vested in me, then, O Bharata, may Kunti with her children come
back from that place.’

“Dhritarashtra replied, ‘This, O Duryodhana, is the very thought existing
in my mind. But from its sinfulness I have never given expression to it.
Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever
sanction the exile of the Pandavas. In their eyes, O dear son, amongst
the Kurus ourselves and the Pandavas are equal. Those wise and virtuous
persons will make no difference between us. If therefore, we behave so
towards the Pandavas, shall we not, O son, deserve death at the hands of
the Kurus, of these illustrious personages, and of the whole world?’

“Duryodhana answered, ‘Bhishma hath no excess of affection for either
side, and will, therefore, be neutral (in case of dispute). The son of
Drona (Aswatthaman) is on my side. There is no doubt that where the son
is, there the father will be. Kripa, the son of Saradwat, must be on the
side on which Drona and Aswatthaman are. He will never abandon Drona and
his sister’s son (Aswatthaman). Kshattri (Vidura) is dependent on us for
his means of life, though he is secretly with the foe. It he sides the
Pandavas, he alone can do us no injury, Therefore, exile thou the
Pandavas to Varanavata without any fear. And take such steps that they
may go thither this very day. By this act, O father, extinguish the grief
that consumeth me like a blazing fire, that robbeth me of sleep, and that
pierces my heart even like a terrible dart.’”



SECTION CXLV

(Jatugriha Parva continued)

“Vaisampayana said, Then prince Duryodhana, along with his brothers began
to gradually win over the people to his side by grants of wealth and
honours. Meanwhile, some clever councillors, instructed by Dhritarashtra,
one day began to describe (in court) the town of Varanavata as a charming
place. And they said, The festival of Pasupati (Siva) hath commenced in
the town of Varanavata. The concourse of people is great and the
procession is the most delightful of all ever witnessed on earth. Decked
with every ornament, it charmed the hearts of all spectators.’ Thus did
those councillors, instructed by Dhritarashtra, speak of Varanavata, and
whilst they were so speaking, the Pandavas, O king, felt the desire of
going to that delightful town. And when the king (Dhritarashtra)
ascertained that the curiosity of the Pandavas had been awakened, the son
of Ambika addressed them, saying, ‘These men of mine often speak of
Varanavata as the most delightful town in the world. If therefore, ye
children, ye desire to witness that festival, go to Varanavata with your
followers and friends and enjoy yourselves there like the celestials. And
give ye away pearls and gems unto the Brahmanas and the musicians (that
may be assembled there). And sporting there for some time as ye please
like the resplendent celestials and enjoying as much pleasure as ye like,
return ye to Hastinapura again.’

“Vaisampayana continued, ‘Yudhishthira, fully understanding the motives
of Dhritarashtra and considering that he himself was weak and friendless,
replied unto the king, saying, ‘So be it.’ Then addressing Bhishma, the
son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta,
Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas
and ascetics, and the priests and the citizens, and the illustrious
Gandhari, he said slowly and humbly, ‘With our friends and followers we
go to the delightful and populous town of Varanavata at the command of
Dhritarashtra. Cheerfully give us your benedictions so that acquiring
prosperity, therewith we may not be touched by sin.’ Thus addressed by
the eldest of Pandu’s sons, the Kaurava chiefs all cheerfully pronounced
blessings on them, saying, ‘Ye sons of Pandu, let all the elements bless
you along your way and let not the slightest evil befall you.’

“The Pandavas, having performed propitiatory rites for obtaining (their
share of) the kingdom, and finishing their preparations, set out for
Varanavata.’”



SECTION CXLVI

(Jatugriha Parva continued)

“Vaisampayana said, ‘The wicked Duryodhana became very pleased when the
king, O Bharata, had said so unto Pandavas. And, O bull of Bharata’s
race, Duryodhana, then, summoning his counsellor, Purochana in private,
took hold of his right hand and said, ‘O Purochana, this world, so full
of wealth, is mine. But it is thine equally with me. It behoveth thee,
therefore, to protect it. I have no more trustworthy counsellor than thee
with whom to consult. Therefore, O sire, keep my counsel and exterminate
my foes by a clever device. O, do as I bid thee. The Pandavas have, by
Dhritarashtra, been sent to Varanavata, where they will, at
Dhritarashtra’s command, enjoy themselves during the festivities. Do that
by which thou mayest this very day reach Varanavata in a car drawn by
swift mules. Repairing thither, cause thou to be erected a quadrangular
palace in the neighbourhood of the arsenal, rich in the materials and
furniture, and guard thou the mansion well (with prying eyes). And use
thou (in erecting that house) hemp and resin and all other inflammable
materials that are procurable. And mixing a little earth with clarified
butter and oil and fat and a large quantity of lac, make thou a plaster
for lining the walls, and scatter thou all around that house hemp and oil
and clarified butter and lac and wood in such a way that the Pandavas, or
any others, may not, even with scrutiny behold them there or conclude the
house to be an inflammable one. And having erected such mansion, cause
thou the Pandavas, after worshipping them with great reverence, to dwell
in it with Kunti and all their friends. And place thou there seats and
conveyances and beds, all of the best workmanship, for the Pandavas, so
that Dhritarashtra may have no reason to complain. Thou must also so
manage it all that none of Varanavata may know anything till the end we
have in view is accomplished. And assuring thyself that the Pandavas are
sleeping within in confidence and without fear, thou must then set fire
to that mansion beginning at the outer door. The Pandavas thereupon must
be burnt to death, but the people will say that they have been burnt in
(an accidental) conflagration of their house.

“Saying, ‘So be it’ unto the Kuru prince, Purochana repaired to
Varanavata in a car drawn by fleet mules. And going thither, O king,
without loss of time, obedient to the instructions of Duryodhana, did
everything that the prince had bid him do.”



SECTION CXLVII

(Jatugriha Parva continued)

“Vaisampayana said, ‘Meanwhile the Pandavas got into their cars, yoking
thereto some fine horses endued with the speed of wind. While they were
on the point of entering their cars, they touched, in great sorrow, the
feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of
Kripa, of Vidura and of the other elders of the Kuru race. Then saluting
with reverence all the older men, and embracing their equals, receiving
the farewell of even the children, and taking leave of all the venerable
ladies in their household, and walking round them respectfully, and
bidding farewell unto all the citizens, the Pandavas, ever mindful of
their vows, set out for Varanavata. And Vidura of great wisdom and the
other bulls among the Kurus and the citizens also, from great affliction,
followed those tigers among men to some distance. And some amongst the
citizens and the country people, who followed the Pandavas, afflicted
beyond measure at beholding the sons of Pandu in such distress, began to
say aloud, ‘King Dhritarashtra of wicked soul seeth no things with the
same eye. The Kuru monarch casteth not his eye on virtue. Neither the
sinless Yudhishthira, nor Bhima the foremost of mighty men, nor
Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin
of waging a rebellious war). When these will remain quiet, how shall the
illustrious son of Madri do anything? Having inherited the kingdom from
their father, Dhritarashtra could not bear them. How is that Bhishma who
suffers the exile of the Pandavas to that wretched place, sanctions this
act of great injustice? Vichitravirya, the son of Santanu, and the royal
sage Pandu of Kuru’s race both cherished us of old with fatherly care.
But now that Pandu that tiger among men, hath ascended to heaven,
Dhritarashtra cannot bear with these princes his children. We who do not
sanction this exile shall all go, leaving this excellent town and our own
homes, where Yudhishthira will go.’

“Unto those distressed citizens talking in this way, the virtuous
Yudhishthira, himself afflicted with sorrow, reflecting for a few moments
said, ‘The king is our father, worthy of regard, our spiritual guide, and
our superior. To carry out with unsuspicious hearts whatever he biddeth,
is indeed, our duty. Ye are our friends. Walking round us and making us
happy by your blessings, return ye to your abodes. When the time cometh
for anything to be done for us by you, then, indeed, accomplish all that
is agreeable and beneficial to us.’ Thus addressed, the citizens walked
round the Pandavas and blessed them with their blessings and returned to
their respective abodes.

“And after the citizens had ceased following the Pandavas, Vidura,
conversant with all the dictates of morality, desirous of awakening the
eldest of the Pandavas (to a sense of his dangers), addressed him in
these words. The learned Vidura, conversant with the jargon (of the
Mlechchhas), addressed the learned Yudhishthira who also was conversant
with the same jargon, in the words of the Mlechchha tongue, so as to be
unintelligible to all except Yudhishthira. He said, ‘He that knoweth the
schemes his foes contrive in accordance with the dictates of political
science, should, knowing them, act in such a way as to avoid all danger.
He that knoweth that there are sharp weapons capable of cutting the body
though not made of steel, and understandeth also the means of warding
them off, can never be injured by foes. He liveth who protecteth himself
by the knowledge that neither the consumer of straw and wood nor the
drier of the dew burneth the inmates of a hole in the deep woods. The
blind man seeth not his way: the blind man hath no knowledge of
direction. He that hath no firmness never acquireth prosperity.
Remembering this, be upon your guard. The man who taketh a weapon not
made of steel (i.e., an inflammable abode) given him by his foes, can
escape from fire by making his abode like unto that of a jackal (having
many outlets). By wandering a man may acquire the knowledge of ways, and
by the stars he can ascertain the direction, and he that keepeth his five
(senses) under control can never be oppressed y his enemies.’

“Thus addressed, Pandu’s son, Yudhishthira the just replied unto Vidura,
that foremost of all learned men, saying, ‘I have understood thee.’ Then
Vidura, having instructed the Pandavas and followed them (thus far),
walked around them and bidding them farewell returned to his own abode.
When the citizens and Bhishma and Vidura had all ceased following, Kunti
approached Yudhishthira and said, ‘The words that Kshattri said unto thee
in the midst of many people so indistinctly as if he did not say
anything, and thy reply also to him in similar words and voice, we have
not understood. If it is not improper; for us to know them I should then
like to hear everything that had passed between him and thee.’

“Yudhishthira replied, ‘The virtuous Vidura said unto me that we should
know that the mansion (for our accommodation at Varanavata) hath been
built of inflammable materials. He said unto me, ‘The path of escape too
shall not be unknown to thee,’--and further,--‘Those that can control
their senses can acquire the sovereignty of the whole world.’--The reply
that I gave unto Vidura was, ‘I have understood thee.’

“Vaisampayana continued, ‘The Pandavas set out on the eighth day of the
month of Phalguna when the star Rohini was in the ascendant, and arriving
at Varanavata they beheld the town and the people.’”



SECTION CXLVIII

(Jatugriha Parva continued)

“Vaisampayana said, ‘Then all the citizens (of Varanavata) on hearing
that the son of Pandu had come, were filled with joy at the tidings,
speedily came out of Varanavata, in vehicles of various kinds numbering
by thousands, taking with them every auspicious article as directed by
the Sastras, for receiving those foremost of men. And the people of
Varanavata, approaching the sons of Kunti blessed them by uttering the
Jaya and stood surrounding them. That tiger among men, viz., the virtuous
Yudhishthira thus surrounded by them looked resplendent like him having
the thunderbolt in his hands (viz., Indra) in the midst of the
celestials. And those sinless ones, welcomed by the citizens and
welcoming the citizens in return, then entered the populous town of
Varanavata decked with every ornament. Entering the town those heroes
first went, O monarch, to the abodes of Brahmanas engaged in their proper
duties. Those foremost of men then went to the abodes of the officials of
the town, and then of the Sutas and the Vaisyas and then to those of even
the Sudras, O bull of Bharata’s race, thus adored by the citizens, the
Pandavas at last went with Purochana going before them, to the palace
that had been built for them, Purochana then began to place before them
food and drink and beds and carpets, all of the first and most agreeable
order. The Pandavas attired in costly robes, continued to live there,
adored by Purochana and the people having their homes in Varanavata.

“After the Pandavas had thus lived for ten nights, Purochana spoke to
them of the mansion (he had built) called ‘The Blessed Home,’ but in
reality the cursed house. Then those tigers among men, attired in costly
dress, entered that mansion at the instance of Purochana like Guhyakas
entering the palace (of Siva) on the Kailasa mount. The foremost of all
virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it
was really built of inflammable materials. Smelling the scent of fat
mixed with clarified butter and preparations of lac, he said unto Bhima,
‘O chastiser of foes, this house is truly built of inflammable materials!
Indeed, it is apparent that such is the case! The enemy, it is evident,
by the aid of trusted artists well-skilled in the construction of houses,
have finely built this mansion, after procuring hemp, resin, heath,
straw, and bamboos, all soaked in clarified butter. This wicked wretch,
Purochana, acting under the instruction of Duryodhana, stayeth here with
the object of burning me to death when he seeth me trustful. But, O son
of Pritha, Vidura of great intelligence, knew of this danger, and,
therefore, hath warned me of it beforehand. Knowing it all, that youngest
uncle of ours, ever wishing our good from affection hath told us that
this house, so full of danger, hath been constructed by the wretches
under Duryodhana acting in secrecy.’

“Hearing this, Bhima replied, ‘If, sir, you know this house to be so
inflammable, it would then be well for us to return thither where we had
taken up our quarters first.’ Yudhishthira replied, ‘It seems to me that
we should rather continue to live here in seeming unsuspiciousness but
all the while with caution and our senses wide awake and seeking for some
certain means of escape. If Purochana findeth from our countenances that
we have fathomed designs, acting with haste he may suddenly burn us to
death. Indeed, Purochana careth little for obloquy or sin. The wretch
stayeth here acting under the instruction of Duryodhana. If we are burnt
to death, will our grandfather Bhishma be angry? Why will he, by showing
his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather
Bhishma and the other bull of Kuru’s race, regarding indignation at such
a sinful act to be virtuous, may become wrathful. If however, from fear
of being burnt, we fly from here, Duryodhana, ambitious of sovereignty
will certainly compass our death by means of spies. While we have no rank
and power, Duryodhana hath both; while we have no friends and allies,
Duryodhana hath both; while we are without wealth, Duryodhana hath at his
command a full treasury. Will he not, therefore, certainly destroy us by
adopting adequate means? Let us, therefore, by deceiving this wretch
(Purochana) and that other wretch Duryodhana, pass our days, disguising
ourselves at times. Let us also lead a hunting life, wandering over the
earth. We shall then, if we have to escape our enemies, be familiar with
all paths. We shall also, this very day, cause a subterranean passage to
be dug in our chamber in great secrecy. If we act in this way, concealing
what we do from all, fire shall never be able to consume us. We shall
live here, actively doing everything for our safety but with such privacy
that neither Purochana nor any of the citizens of Varanavata may know
what we are after.’”



SECTION CXLIX

(Jatugriha Parva continued)

“Vaisampayana continued, ‘A friend of Vidura’s, well-skilled in mining,
coming unto the Pandavas, addressed them in secret, saying, ‘I have been
sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell
me what I am to do for ye. From the trust he reposeth in me Vidura hath
said unto me, ‘Go thou unto the Pandavas and accomplish thou their good.
What shall I do for you? Purochana will set fire to the door of thy house
on the fourteenth night of this dark fortnight. To burn to death those
tigers among men, the Pandavas, with their mother, is the design of that
wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told
thee something in the Mlechchha tongue to which thou also didst reply in
same language. I state these particulars as my credentials.’ Hearing
these words, Yudhishthira, the truthful son of Kunti replied, ‘O amiable
one, I now know thee as a dear and trusted friend of Vidura, true and
ever devoted to him. There is nothing that the learned Vidura doth not
know. As his, so ours art thou. Make no difference between him and us. We
are as much thine as his. O, protect us as the learned Vidura ever
protecteth us. I know that this house, so inflammable, hath been
contrived for me by Purochana at the command of Dhritarashtra’s son. That
wicked wretch commanding wealth and allies pursueth us without
intermission. O, save us with a little exertion from the impending
conflagration. If we are burnt to death here, Duryodhana’s most cherished
desire will be satisfied. Here is that wretch’s well-furnished arsenal.
This large mansion hath been built abutting the high ramparts of the
arsenal without any outlet. But this unholy contrivance of Duryodhana was
known to Vidura from the first, and he it was who enlightened us
beforehand. The danger of which Kshattri had foreknowledge is now at our
door. Save us from it without Purochana’s knowledge thereof.’ On hearing
these words, the miner said, ‘So be it,’ and carefully beginning his work
of excavation, made a large subterranean passage. And the mouth of that
passage was in the centre of that house, and it was on a level with the
floor and closed up with planks. The mouth was so covered from fear of
Purochana, that wicked wretch who kept a constant watch at the door of
the house. The Pandavas used to sleep within their chambers with arms
ready for use, while, during the day, they went a-hunting from forest to
forest. Thus, O king, they lived (in that mansion) very guardedly,
deceiving Purochana by a show of trustfulness and contentment while in
reality they were trustless and discontented. Nor did the citizens of
Varanavata know anything about these plans of the Pandavas. In fact, none
else knew of them except Vidura’s friend, that good miner.’”



SECTION CL

(Jatugriha Parva continued)

“Vaisampayana said, ‘Seeing the Pandavas living there cheerfully and
without suspicion for a full year, Purochana became exceedingly glad. And
beholding Purochana so very glad, Yudhishthira, the virtuous son of
Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva)
said, ‘The cruel-hearted wretch hath been well-deceived. I think the time
is come for our escape. Setting fire to the arsenal and burning Purochana
to death and letting his body lie here, let us, six persons, fly hence
unobserved by all!’

“Vaisampayana continued, ‘Then on the occasion of an almsgiving, O king,
Kunti fed on a certain night a large number of Brahmanas. There came also
a number of ladies who while eating and drinking, enjoyed there as they
pleased, and with Kunti’s leave returned to their respective homes.
Desirous of obtaining food, there came, as though impelled by fate, to
that feast, in course of her wanderings, a Nishada woman, the mother of
five children, accompanied by all her sons. O king, she, and her
children, intoxicated with the wine they drank, became incapable.
Deprived of consciousness and more dead than alive, she with all her sons
lay down in that mansion to sleep. Then when all the inmates of the house
lay down to sleep, there began to blow a violent wind in the night. Bhima
then set fire to the house just where Purochana was sleeping. Then the
son of Pandu set fire to the door of that house of lac. Then he set fire
to the mansion in several parts all around. Then when the sons of Pandu
were satisfied that the house had caught fire in several parts those
chastisers of foes with their mother, entered the subterranean passage
without losing any time. Then the heat and the roar of the fire became
intense and awakened the townspeople. Beholding the house in flames, the
citizens with sorrowful faces began to say, ‘The wretch (Purochana) of
wicked soul had under the instruction of Duryodhana built his house for
the destruction of his employer’s relatives. He indeed hath set fire to
it. O, fie on Dhritarashtra’s heart which is so partial. He hath burnt to
death, as if he were their foe, the sinless heirs of Pandu! O, the sinful
and wicked-souled (Purochana) who hath burnt those best of men, the
innocent and unsuspicious princes, hath himself been burnt to death as
fate would have it.’

“Vaisampayana continued, ‘The citizens of Varanavata thus bewailed (the
fate of the Pandavas), and waited there for the whole night surrounding
that house. The Pandavas, however, accompanied by their mother coming out
of the subterranean passage, fled in haste unnoticed. But those
chastisers of foes, for sleepiness and fear, could not with their mother
proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess
and swiftness of motion took upon his body all his brothers and mother
and began to push through the darkness. Placing his mother on his
shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his
arms, Vrikodara of great energy and strength and endued with the speed of
the wind, commenced his march, breaking the trees with his breast and
pressing deep the earth with his stamp.’”



SECTION CLI

(Jatugriha Parva continued)

“Vaisampayana said, ‘About this time, the learned Vidura had sent into
those woods a man of pure character and much trusted by him. This person
going to where he had been directed, saw the Pandavas with their mother
in the forest employed in a certain place in measuring the depth of a
river. The design that the wicked Duryodhana had formed had been, through
his spies, known to Vidura of great intelligence, and, therefore, he had
sent that prudent person unto the Pandavas. Sent by Vidura unto them, he
showed the Pandavas on the sacred banks of the Ganga a boat with engines
and flags, constructed by trusted artificers and capable of withstanding
wind and wave and endued with the speed of the tempest or of thought. He
then addressed the Pandavas in these words to show that he had really
been sent by Vidura, ‘O Yudhishthira, he said, “listen to these words the
learned Vidura had said (unto thee) as a proof of the fact that I come
from him. Neither the consumer of straw and the wood nor the drier of dew
ever burneth the inmates of a hole in the forest. He escapeth from death
who protecteth himself knowing this, etc.’ By these credentials know me
to be the person who has been truly sent by Vidura and to be also his
trusted agent. Vidura, conversant with everything, hath again said, ‘O
son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana
with his brothers, and Sakuni.’ This boat is ready on the waters, and it
will glide pleasantly thereon, and shall certainly bear you all from
these regions!’

“Then beholding those foremost of men with their mother pensive and sad
he caused them to go into the boat that was on the Ganga, and accompanied
them himself. Addressing them again, he said, ‘Vidura having smelt your
heads and embraced you (mentally), hath said again that in commencing
your auspicious journey and going alone you should never be careless.’

“Saying these words unto those heroic princes, the person sent by Vidura
took those bulls among men over to the other side of the Ganga in his
boat. And having taken them over the water and seen them all safe on the
opposite bank, he uttered the word ‘Jaya’ (victory) to their success and
then left them and returned to the place whence he had come.

“The illustrious Pandavas also sending through that person some message
to Vidura, began, after having crossed the Ganga, to proceed with haste
and in great secrecy.’”



SECTION CLII

(Jatugriha Parva continued)

“Vaisampayana said, ‘Then, when the night had passed away, a large
concourse of the townspeople came there in haste to see the sons of
Pandu. After extinguishing the fire, they saw that the house just burnt
down had been built of lac in materials and that (Duryodhana’s)
counsellor Purochana had been burnt to death. And the people began to
bewail aloud saying, ‘Indeed, this had been contrived by the sinful
Duryodhana for the destruction of the Pandavas. There is little doubt
that Duryodhana hath, with Dhritarashtra’s knowledge, burnt to death the
heirs of Pandu, else the prince would have been prevented by his father.
There is little doubt that even Bhishma, the son of Santanu, and Drona
and Vidura and Kripa and other Kauravas have not, any of them, followed
the dictates of duty. Let us now send to Dhritarashtra to say, ‘Thy great
desire hath been achieved! Thou hast burnt to death the Pandavas!’

“They then began to extinguish the members to obtain some trace of the
Pandavas, and they saw the innocent Nishada woman with her five sons
burnt to death. Then the miner sent by Vidura, while removing the ashes,
covered the hole he had dug with those ashes in such a way that it
remained unnoticed by all who had gone there.

“The citizens then sent to Dhritarashtra to inform him that the Pandavas
along with (Duryodhana’s) counsellor Purochana had been burnt to death.
King Dhritarashtra, on hearing the evil news of the death of the
Pandavas, wept in great sorrow. And he said, ‘King Pandu, my brother of
great fame, hath, indeed, died today when those heroic sons of his
together with their mother have been burnt to death. Ye men, repair
quickly to Varanavata and cause the funeral rites to be performed of
those heroes and of the daughter of Kuntiraj! Let also the bones of the
deceased be sanctified with the usual rites, and let all the beneficial
and great acts (usual on such occasions) be performed. Let the friends
and relatives of those that have been burnt to death repair thither. Let
also all other beneficial acts that ought, under the circumstances, to be
performed by us for the Pandavas and Kunti be accomplished by wealth.’

“Having said this, Dhritarashtra, the son of Ambika, surrounded by his
relatives, offered oblations of water to the sons of Pandu. And all of
them, afflicted with excessive sorrow, bewailed aloud, exclaiming, ‘O
Yudhishthira! Oh prince of the Kuru race!’--While others cried aloud,
‘Oh, Bhima!--O Phalguna!’--while some again,--‘Oh, the twins!--Oh,
Kunti!’--Thus did they sorrow for the Pandavas and offer oblations of
water unto them. The citizens also wept for the Pandavas but Vidura did
not weep much, because he knew the truth.

“Meanwhile the Pandavas endued with great strength with their mother
forming a company of six going out of the town of Varanavata arrived at
the banks of the Ganga. They then speedily reached the opposite bank
aided by the strength of the boatmen’s arms, the rapidity of the river’s
current, and a favourable wind. Leaving the boat, they proceeded in the
southern direction finding their way in the dark by the light of the
stars. After much suffering they at last reached, O king, a dense forest.
They were then tired and thirsty; sleep was closing their eyes every
moment. Then Yudhishthira, addressing Bhima endued with great energy,
said, ‘What can be more painful than this? We are now in the deep woods.
We know not which side is which, nor can we proceed much further. We do
not know whether that wretch Purochana hath or hath not been burnt to
death. How shall we escape from these dangers unseen by others? O
Bharata, taking us on thyself, proceed thou as before. Thou alone amongst
us art strong and swift as the wind.’

“Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up
on his body Kunti and his brothers, began to proceed with great
celerity.’”



SECTION CLIII

(Jatugriha Parva continued)

“Vaisampayana said,” As the mighty Bhima proceeded, the whole forest with
its trees and their branches seemed to tremble, in consequence of their
clash with his breast. The motion of his thighs raised a wind like unto
that which blows during the months of Jyaishtha and Ashadha (May and
June). And the mighty Bhima proceeded, making a path for himself, but
treading down the trees and creepers before him. In fact, he broke (by
the pressure of his body) the large trees and plants, with their flowers
and fruits, standing on his way. Even so passeth through the woods
breaking down mighty trees, the leader of a herd of elephants, of the age
of sixty years, angry and endued with excess of energy, during the season
of rut when the liquid juice trickle down the three parts of his body.
Indeed, so great was the force with which Bhima endued with the speed of
Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed
to faint in consequence. Frequently swimming across streams difficult of
being crossed, the Pandavas disguised themselves on their way from fear
of the sons of Dhritarashtra. And Bhima carried on his shoulder his
illustrious mother of delicate sensibilities along the uneven banks of
rivers. Towards the evening, O bull of Bharata’s race, Bhima (bearing his
brothers and mother on his back) reached a terrible forest where fruits
and roots and water were scarce and which resounded with the terrible
cries of birds and beasts. The twilight deepened the cries of birds and
beasts became fiercer, darkness shrouded everything from the view and
untimely winds began to blow that broke and laid low many a tree large
and small and many creepers with dry leaves and fruits. The Kaurava
princes, afflicted with fatigue and thirst, and heavy with sleep, were
unable to proceed further. They then all sat down in that forest without
food and drink. Then Kunti, smitten with thirst, said unto her sons, ‘I
am the mother of the five Pandavas and am now in their midst. Yet I am
burning with thirst!’ Kunti repeatedly said this unto her sons. Hearing
these words, Bhima’s heart, from affection for his mother, was warmed by
compassion and he resolved to go (along as before). Then Bhima,
proceeding through that terrible and extensive forest without a living
soul, saw a beautiful banian tree with widespreading branches. Setting
down there his brothers and mother, O bull of Bharata’s race; he said
unto them, ‘Rest you here, while I go in quest of water. I hear the sweet
cries of aquatic fowls. I think there must be a large pool here.’
Commanded, O Bharata, by his elder brother who said unto him, ‘Go’, Bhima
proceeded in the direction whence the cries of those aquatic fowls were
coming. And, O bull of Bharata’s race, he soon came upon a lake and
bathed and slaked his thirst. And affectionate unto his brothers, he
brought for them, O Bharata, water by soaking his upper garments. Hastily
retracing his way over those four miles he came unto where his mother was
and beholding her he was afflicted with sorrow and began to sigh like a
snake. Distressed with grief at seeing his mother and brothers asleep on
the bare ground, Vrikodara began to weep, ‘Oh, wretch that I am, who
behold my brothers asleep on the bare ground, what can befall me more
painful than this? Alas, they who formerly at Varanavata could not sleep
on the softest and costliest beds are now asleep on the bare ground! Oh,
what more painful sight shall I ever behold than that of Kunti--the
sister of Vasudeva, that grinder of hostile hosts--the daughter of
Kuntiraja,--herself decked with every auspicious mark, the
daughter-in-law of Vichitravirya,--the wife of the illustrious
Pandu,--the mother of us (five brothers),--resplendent as the filaments
of the lotus and delicate and tender and fit to sleep on the costliest
bed--thus asleep, as she should never be, on the bare ground! Oh, she who
hath brought forth these sons by Dharma and Indra and Maruta--she who
hath ever slept within palaces--now sleepeth, fatigued, on the bare
ground! What more painful sight shall ever be beheld by me than that of
these tigers among men (my brothers) asleep on the ground! Oh, the
virtuous Yudhishthira, who deserveth the sovereignty of the three worlds,
sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna
of the darkish hue of blue clouds, and unequalled amongst men sleepeth on
the ground like an ordinary person! Oh, what can be more painful than
this? Oh the twins, who in beauty are like the twin Aswins amongst the
celestials, are asleep like ordinary mortals on the bare ground! He who
hath no jealous evil-minded relatives, liveth in happiness in this world
like a single tree in a village. The tree that standeth single in a
village with its leaves and fruits, from absence of other of the same
species, becometh sacred and is worshipped and venerated by all. They
again that have many relatives who, however, are all heroic and virtuous,
live happily in the world without sorrow of any kind. Themselves powerful
and growing in prosperity and always gladdening their friends and
relatives, they live, depending on each other, like tall trees growing in
the same forest. We, however, have been forced in exile by the wicked
Dhritarashtra and his sons having escaped with difficulty, from sheer
good fortune, a fiery death. Having escaped from that fire, we are now
resting in the shade of this tree. Having already suffered so much, where
now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked
fellows, enjoy your temporary success. The gods are certainly auspicious
to you. But ye wicked wretches, ye are alive yet, only because
Yudhishthira doth not command me to take your lives. Else this very day,
filled with wrath, I would send thee, (O Duryodhana), to the regions of
Yama (Pluto) with thy children and friends and brothers, and Karna, and
(Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches,
the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet
angry with you?’

“Having said this, Bhima of mighty arms, fired with wrath, began to
squeeze his palms, sighing deeply in affliction. Excited again with wrath
like an extinguished fire blazing up all on a sudden, Vrikodara once more
beheld his brothers sleeping on the ground like ordinary persons sleeping
in trustfulness. And Bhima said unto himself, ‘I think there is some town
not far off from this forest. These all are asleep, so I will sit awake.
And this will slake their thirst after they rise refreshed from sleep.’
Saying this, Bhima sat there awake, keeping watch over his sleeping
mother and brothers.’”



SECTION CLIV

(Hidimva-vadha Parva)

“Vaisampayana said, ‘Not far from the place where the Pandavas were
asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of
great energy and prowess, he was a cruel cannibal of visage that was grim
in consequence of his sharp and long teeth. He was now hungry and longing
for human flesh. Of long shanks and a large belly, his locks and beard
were both red in hue. His shoulders were broad like the neck of a tree;
his ears were like unto arrows, and his features were frightful. Of red
eyes and grim visage, the monster beheld, while casting his glances
around, the sons of Pandu sleeping in those woods. He was then hungry and
longing for human flesh. Shaking his dry and grizzly locks and scratching
them with his fingers pointed upwards, the large-mouthed cannibal
repeatedly looked at the sleeping sons of Pandu yawning wistfully at
times. Of huge body and great strength, of complexion like the colour of
a mass of clouds, of teeth long and sharp-pointed and face emitting a
sort of lustre, he was ever pleased with human flesh. And scenting the
odour of man, he addressed his sister, saying, ‘O sister, it is after a
long time that such agreeable food hath approached me! My mouth waters at
the anticipated relish of such food. My eight teeth, so sharp-pointed and
incapable of being resisted by any substance, I shall, today, after a
long time, put into the most delicious flesh. Attacking the human throat
and even opening the veins, I shall (today) drink a plentiful quantity of
human blood, hot and fresh and frothy. Go and ascertain who these are,
lying asleep in these woods. The strong scent of man pleaseth my
nostrils. Slaughtering all these men, bring them unto me. They sleep
within my territory. Thou needest have no fear from them. Do my bidding
soon, for we shall then together eat their flesh, tearing off their
bodies at pleasure. And after feasting to our fill on human flesh we
shall then dance together to various measures!’

“Thus addressed by Hidimva in those woods, Hidimva, the female cannibal,
at the command of her brother, went, O bull of Bharata’s race, to the
spot where the Pandavas were. And on going there, she beheld the Pandavas
asleep with their mother and the invincible Bhimasena sitting awake. And
beholding Bhimasena unrivalled on earth for beauty and like unto a
vigorous Sala tree, the Rakshasa woman immediately fell in love with him,
and she said to herself, ‘This person of hue like heated gold and of
mighty arms, of broad shoulders as the lion, and so resplendent, of neck
marked with three lines like a conch-shell and eyes like lotus-petals, is
worthy of being my husband. I shall not obey the cruel mandate of my
brother. A woman’s love for her husband is stronger than her affection
for her brother. If I slay him, my brother’s gratification as well as
mine will only be momentary. But if I slay him not, I can enjoy, with him
for ever and ever.’ Thus saying, the Rakshasa woman, capable of assuming
form at will, assumed an excellent human form and began to advance with
slow steps towards Bhima of mighty arms. Decked with celestial ornaments
she advanced with smiles on her lips and a modest gait, and addressing
Bhima said, ‘O bull among men, whence hast thou come here and who art
thou? Who, besides, are these persons of celestial beauty sleeping here?
Who also, O sinless one, is this lady of transcendent beauty sleeping so
trustfully in these woods as if she were lying in her own chamber? Dost
thou not know that this forest is the abode of a Rakshasa. Truly do I
say, here liveth the wicked Rakshasa called Hidimva. Ye beings of
celestial beauty, I have been sent hither even by that Rakshasa--my
brother--with the cruel intent of killing you for his food. But I tell
thee truly that beholding thee resplendent as a celestial, I would have
none else for my husband save thee! Thou who art acquainted with all
duties, knowing this, do unto me what is proper. My heart as well as my
body hath been pierced by (the shafts of) Kama (Cupid). O, as I am
desirous of obtaining thee, make me thine. O thou of mighty arms, I will
rescue thee from the Rakshasa who eateth human flesh. O sinless one, be
thou my husband. We shall then live on the breasts of mountains
inaccessible to ordinary mortals. I can range the air and I do so at
pleasure. Thou mayest enjoy great felicity with me in those regions.’

“Hearing these words of hers, Bhima replied, ‘O Rakshasa woman, who can,
like a Muni having all his passions under control, abandon his sleeping
mother and elder and younger brothers? What man like me would go to
gratify his lust, leaving his sleeping mother and brothers as food for a
Rakshasa?’

“The Rakshasa woman replied, ‘O, awaken all these, I shall do unto you
all that is agreeable to thee! I shall certainly rescue you all from my
cannibal brother?’

“Bhima then said, ‘O Rakshasa woman, I will not, from fear of thy wicked
brother, awaken my brothers and mother sleeping comfortably in the woods.
O timid one, Rakshasas are never able to bear the prowess of my arms.
And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas
are able to bear my might. O amiable one, thou mayst stay or go as thou
likest, or mayst even send thy cannibal brother, O thou of delicate
shape. I care not.’”



SECTION CLV

(Hidimva-vadha Parva continued)

“Vaisampayana said, ‘Hidimva, the chief of the Rakshasas, seeing that his
sister returned not soon enough, alighted from the tree, proceeded
quickly to the spot where the Pandavas were. Of red eyes and strong arms
and the arms and the hair of his head standing erect, of large open mouth
and body like unto a mass of dark clouds, teeth long and sharp-pointed,
he was terrible to behold. And Hidimva, beholding her brother of
frightful visage alight from the tree, became very much alarmed, and
addressing Bhima said, ‘The wicked cannibal is coming hither in wrath. I
entreat thee, do with thy brothers, as I bid thee. O thou of great
courage, as I am endued with the powers of a Rakshasa, I am capable of
going whithersoever I like. Mount ye on my hips, I will carry you all
through the skies. And, O chastiser of foes, awaken these and thy mother
sleeping in comfort. Taking them all on my body, I will convey you
through the skies.’

“Bhima then said, ‘O thou of fair hips, fear not anything. I am sure that
as long as I am here, there is no Rakshasa capable of injuring any of
these, O thou of slender waist. I will slay this (cannibal) before thy
very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist
of mine, nor can all the Rakshasas together bear the strength of my arms.
Behold these strong arms of mine, each like unto the trunk of an
elephant. Behold also these thighs of mine like unto iron maces, and this
broad and adamantine chest. O beautiful one, thou shall today behold my
prowess like unto that of Indra. O thou of fair hips, hate me not,
thinking that I am a man.’

“Hidimva replied saying, ‘O tiger among men, O thou of the beauty of a
celestial, I do not certainly hold thee in contempt. But I have seen the
prowess that Rakshasas exert upon men.’

“Vaisampayana continued, ‘Then, O Bharata, the wrathful Rakshasa eating
human flesh heard these words of Bhima who had been talking in that way.
And Hidimva beheld his sister disguised in human form, her head decked
with garlands of flowers and her face like the full moon and her eyebrows
and nose and eyes and ringlets all of the handsomest description, and her
nails and complexion of the most delicate hue, and herself wearing every
kind of ornament and attired in fine transparent robes. The cannibal,
beholding her in that charming human form, suspected that she was
desirous of carnal intercourse and became indignant. And, O best of the
Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and
addressing her said, ‘What senseless creature wishes to throw obstacles
in my path now that I am so hungry? Hast thou become so senseless, O
Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste
woman! Thou art even now desirous of carnal intercourse and solicitous of
doing me an injury. Thou art ready to sacrifice the good name and honour
of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do
me this great injury, I will, even now, slay along with thee.’ Addressing
his sister thus, Hidimva, with eyes red with anger and teeth pressing
against teeth, ran at her to kill her then and there. But beholding him
rush at his sister, Bhima, that foremost of smiter, endued with great
energy, rebuked him and said, Stop--Stop!”

“Vaisampayana continued, ‘And Bhima, beholding the Rakshasa angry with
his sister, smiled (in derision), and said, addressing him, ‘O Hidimva,
what need is there for thee to awaken these persons sleeping so
comfortably? O wicked cannibal, approach me first without loss of time.
Smite me first,--it behoveth thee not to kill a woman, especially when
she hath been sinned against instead of sinning. This girl is scarcely
responsible for her act in desiring intercourse with me. She hath, in
this, been moved by the deity of desire that pervadeth every living form.
Thou wicked wretch and the most infamous of Rakshasas, thy sister came
here at thy command. Beholding my person, she desireth me. In that the
timid girl doth no injury to thee. It is the deity of desire that hath
offended. It behoveth thee not to injure her for this offence. O wicked
wretch, thou shalt not slay a woman when I am here. Come with me, O
cannibal, and fight with myself singly. Singly shall I send thee today to
the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my
might, be pounded to pieces, as though pressed by the tread of a mighty
elephant. When thou art slain by me on the field of battle, let herons
and hawks and jackals tear in glee thy limbs today on the ground. In a
moment I shall today make this forest destitute of Rakshasas,--this
forest that had so long been ruled by thee, devourer of human beings! Thy
sister, O Rakshasa, shall today behold thyself, huge though thou art like
a mountain, like a huge elephant repeatedly dragged by a lion, O worst of
Rakshasas, thyself slain by me, men ranging these woods will henceforth
do so safely and without fear.’

“Hearing these words, Hidimva said, ‘What need is there, O man, for this
thy vaunt and this thy boast? Accomplish all this first, and then mayst
thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be
strong and endued with prowess, so thou shalt rightly estimate thy
strength today in thy encounter with me. Until that, I will not slay
these (thy brothers). Let them sleep comfortably. But I will, as thou art
a fool and the utterer of evil speeches, slay thee first. After drinking
thy blood, I will slay these also, and then last of all, this (sister of
mine) that hath done me an injury.’

“Vaisampayana continued, ‘Saying this, the cannibal, extending his arms
ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of
terrible prowess quickly seized, as though in sport, with great force,
the extended arms of the Rakshasa who had rushed at him. Then seizing the
struggling Rakshasa with violence, Bhima dragged him from that spot full
thirty-two cubits like a lion dragging a little animal. Then the
Rakshasa, thus made to feel the weight of Bhima’s strength, became very
angry and clasping the Pandava, sent forth a terrible yell. The mighty
Bhima then dragged with force the Rakshasa to a greater distance, lest
his yells should awaken his brothers sleeping in comfort. Clasping and
dragging each other with great force, both Hidimva and Bhimasena put
forth their prowess. Fighting like two full-grown elephants mad with
rage, they then began to break down the trees and tear the creepers that
grew around. And at those sounds, those tigers among men (the sleeping
Pandavas) woke up with their mother, and saw Hidimva sitting before
them.’”



SECTION CLVI

(Hidimva-vadha Parva continued)

“Vaisampayana said, ‘Roused from sleep, those tigers among men, with
their mother, beholding the extraordinary beauty of Hidimva, were filled
with wonder. And Kunti, gazing at her with wonder at her beauty,
addressed her sweetly and gave her every assurance. She asked, ‘O thou of
the splendour of a daughter of the celestials, whose art thou and who art
thou? O thou of the fairest complexion, on what business hast thou come
hither and whence hast thou come? If thou art the deity of these woods or
an Apsara, tell me all regarding thyself and also why thou stayest here?’
Thereupon Hidimva replied, ‘This extensive forest that thou seest, of the
hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O
handsome lady, know me as the sister of that chief of the Rakshasa.
Revered dame, I had been sent by that brother of mine to kill thee with
all thy children. But on arriving here at the command of that cruel
brother of mine, I beheld thy mighty son. Then, O blessed lady, I was
brought under the control of thy son by the deity of love who pervadeth
the nature of every being, and I then (mentally) chose that mighty son of
thine as my husband. I tried my best to convey you hence, but I could not
(because of thy son’s opposition). Then the cannibal, seeing my delay,
came hither to kill all these thy children. But he hath been dragged
hence with force by that mighty and intelligent son of thine--my husband.
Behold now that couple--man and Rakshasa--both endued with great strength
and prowess, engaged in combat, grinding each other and filling the whole
region with their shouts.’

“Vaisampayana continued, ‘Hearing those words of hers, Yudhishthira
suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy
and they beheld Bhima and the Rakshasa already engaged in fight, eager to
overcome each other and dragging each other with great force, like two
lions endued with great might. The dust raised by their feet in
consequence of that encounter looked like the smoke of a
forest-conflagration. Covered with that dust their huge bodies resembled
two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather
oppressed in the fight by the Rakshasa, slowly, said with smiles on his
lips, ‘Fear not, O Bhima of mighty arms! We (had been asleep and
therefore) knew not that thou wast engaged with a terrible Rakshasa and
tired in fight. Here do I stand to help thee, let me slay the Rakshasa,
and let Nakula and Sahadeva protect our mother.’ Hearing him, Bhima said,
‘Look on this encounter, O brother, like a stranger. Fear not for the
result. Having come within the reach of my arms, he shall not escape with
life.’ Then Arjuna said, ‘What need, O Bhima, for keeping the Rakshasa
alive so long? O oppressor of enemies, we are to go hence, and cannot
stay here longer. The east is reddening, the morning twilight is about to
set in. The Rakshasa became stronger by break of day, therefore, hasten,
O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon.
During the two twilights Rakshasas always put forth their powers of
deception. Use all the strength of thy arms.

“Vaisampayana continued, ‘At this speech of Arjuna, Bhima blazing up with
anger, summoned the might that Vayu (his father) puts forth at the time
of the universal dissolution. And filled with rage, he quickly raised
high in the air the Rakshasa’s body, blue as the clouds of heaven, and
whirled it a hundred times. Then addressing the cannibal, Bhima said, ‘O
Rakshasa, thy intelligence was given thee in vain, and in vain hast thou
grown and thriven on unsanctified flesh. Thou deservest, therefore, an
unholy death and I shall reduce thee today to nothing. I shall make this
forest blessed today, like one without prickly plants. And, O Rakshasa,
thou shalt no longer slay human beings for thy food.’ Arjuna at this
juncture, said, ‘O Bhima, if thou thinkest it a hard task for thee to
overcome this Rakshasa in combat, let me render thee help, else, slay him
thyself without loss of time. Or, O Vrikodara, let me alone slay the
Rakshasa. Thou art tired, and hast almost finished the affair. Well dost
thou deserve rest.’

“Vaisampayana continued, ‘Hearing these words of Arjuna, Bhima was fired
with rage and dashing the Rakshasa on the ground with all his might slew
him as if he were an animal. The Rakshasa, while dying, sent forth a
terrible yell that filled the whole forest, and was deep as the sound of
a wet drum. Then the mighty Bhima, holding the body with his hands, bent
it double, and breaking it in the middle, greatly gratified his brothers.
Beholding Hidimva slain, they became exceedingly glad and lost no time in
offering their congratulations to Bhima, that chastiser of all foes. Then
Arjuna worshipping the illustrious Bhima of terrible prowess, addressed
him again and said, ‘Revered senior, I think there is a town not far off
from this forest. Blest be thou, let us go hence soon, so that Duryodhana
may not trace us.’

“Then all those mighty car-warriors, those tigers among men, saying, ‘So
be it,’ proceeded along with their mother, followed by Hidimva, the
Rakshasa woman.’”



SECTION CLVII

(Hidimva-vadha Parva continued)

“Vaisampayana said, ‘Bhima, beholding Hidimva following them, addressed
her, saying, ‘Rakshasas revenge themselves on their enemies by adopting
deceptions that are incapable of being penetrated. Therefore, O Hidimva,
go thou the way on which thy brother hath gone.’ Then Yudhishthira
beholding Bhima in rage, said, ‘O Bhima, O tiger among men, however
enraged, do not slay a woman. O Pandava, the observance of virtue is a
higher duty than the protection of life. Hidimva, who had come with the
object of slaying us, thou hast already slain. This woman is the sister
of that Rakshasa, what can she do to us even if she were angry?’

“Vaisampayana continued, ‘Then Hidimva reverentially saluting Kunti and
her son Yudhishthira also, said, with joined palms, ‘O revered lady, thou
knowest the pangs that women are made to feel at the hands of the deity
of love. Blessed dame, these pangs, of which Bhimasena hath been the
cause, are torturing me. I had hitherto borne these insufferable pangs,
waiting for the time (when thy son could assuage them). That time is now
come, when I expected I would be made happy. Casting off my friends and
relations and the usage of my race, I have, O blessed lady, chosen this
son of thine, this tiger among men, as my husband. I tell thee truly, O
illustrious lady, that if I am cast off by that hero or by thee either, I
will no longer bear this life of mine. Therefore, O thou of the fairest
complexion, it behoveth thee to show me mercy, thinking me either as very
silly or thy obedient slave. O illustrious dame, unite me with this thy
son, my husband. Endued as he is with the form of a celestial, let me go
taking him with me wherever I like. Trust me, O blessed lady, I will
again bring him back unto you all. When you think of me I will come to
you immediately and convey you whithersoever ye may command. I will
rescue you from all dangers and carry you across inaccessible and uneven
regions. I will carry you on my back whenever ye desire to proceed with
swiftness. O, be gracious unto me and make Bhima accept me. It hath been
said that in a season of distress one should protect one’s life by any
means. He, that seeketh to discharge that duty should not scruple about
the means. He, that in a season of distress keepeth his virtue, is the
foremost of virtuous men. Indeed, distress is the greatest danger to
virtue and virtuous men. It is virtue that protecteth life; therefore is
virtue called the giver of life. Hence the means by which virtue or the
observance of a duty is secured can never be censurable.’

“Hearing these words of Hidimva, Yudhishthira said. ‘It is even so, O
Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender
waist, thou must act even as thou hast said. Bhima will, after he hath
washed himself and said his prayers and performed the usual propitiatory
rites, pay his attentions to thee till the sun sets. Sport thou with him
as thou likest during the day, O thou that art endued with the speed of
the mind! But thou must bring back Bhimasena hither every day at
nightfall.’

“Vaisampayana continued, ‘Then Bhima, expressing his assent to all that
Yudhishthira said, addressed Hidimva, saying, ‘Listen to me, O Rakshasa
woman! Truly do I make this engagement with thee that I will stay with
thee, O thou of slender waist, until thou obtainest a son.’ Then Hidimva,
saying, ‘So be it,’ took Bhima upon her body and sped through the sides.
On mountain peaks of picturesque scenery and regions sacred to the gods,
abounding with dappled herds and echoing with the melodies of feathered
tribes, herself assuming the handsomest form decked with every ornament
and pouring forth at times mellifluous strains. Hidimva sported with the
Pandava and studied to make him happy. So also, in inaccessible regions
of forests, and on mountain-breasts overgrown with blossoming trees on
lakes resplendent with lotuses and lilies, islands of rivers and their
pebbly banks, on sylvan streams with beautiful banks and
mountain-currents, in picturesque woods with blossoming trees and
creepers in Himalayan bowers, and various caves, on crystal pools smiling
with lotuses, on sea-shores shining with gold and pearls, in beautiful
towns and fine gardens, in woods sacred to the gods and on hill-sides, in
the regions of Guhyakas and ascetics, on the banks of Manasarovara
abounding with fruits and flowers of every season Hidimva, assuming the
handsomest form, sported with Bhima and studied to make him happy. Endued
with the speed of the mind, she sported with Bhima in all these regions,
till in time, she conceived and brought forth a mighty son begotten upon
her by the Pandava. Of terrible eyes and large mouth and straight arrowy
ears, the child was terrible to behold. Of lips brown as copper and sharp
teeth and loud roar, of mighty arms and great strength and excessive
prowess, this child became a mighty bowman. Of long nose, broad chest,
frightfully swelling calves, celerity of motion and excessive strength,
he had nothing human in his countenance, though born of man. And he
excelled (in strength and prowess) all Pisachas and kindred tribes as
well as all Rakshasas. And, O monarch, though a little child, he grew up
a youth the very hour he was born. The mighty hero soon acquired high
proficiency in the use of all weapons. The Rakshasa women bring forth the
very day they conceive, and capable of assuming any forms at will, they
always change their forms. And the bald-headed child, that mighty bowman,
soon after his birth, bowing down to his mother, touched her feet and the
feet also of his father. His parents then bestowed upon him a name. His
mother having remarked that his head was (bald) like unto a Ghata
(water-pot), both his parents thereupon called him Ghatotkacha (the
pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas,
became a great favourite with them, indeed almost one of them.

“Then Hidimva, knowing that the period of her stay (with her husband) had
come to an end, saluted the Pandavas and making a new appointment with
them went away whithersoever she liked. And Ghatotkacha also--that
foremost of Rakshasas--promising unto his father that he would come when
wanted on business, saluted them and went away northward. Indeed, it was
the illustrious Indra who created (by lending a portion of himself) the
mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled
energy, in consequence of the dart he had given unto Karna (and which was
sure to kill the person against whom it would be hurled).’”



SECTION CLVIII

(Hidimva-vadha Parva continued)

“Vaisampayana said, ‘Those mighty car-warriors, the heroic Pandavas, then
went, O king, from forest to forest killing deer and many animals (for
their food). And in the course of their wanderings they saw the countries
of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas,
and also many beautiful woods and lakes therein. And they all had matted
locks on their heads and were attired in barks of trees and the skins of
animals. Indeed, with Kunti in their company those illustrious heroes
were attired in the garbs of ascetics. And those mighty car-warriors
sometimes proceeded in haste, carrying their mother on their backs; and
sometimes they proceeded in disguise, and sometimes again with great
celerity. And they used to study the Rik and the other Vedas and also all
the Vedangas as well as the sciences of morals and politics. And the
Pandavas, conversant with the science of morals, met, in course of their
wanderings their grandfather (Vyasa). And saluting the illustrious
Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood
before him with joined hands.’

“Vyasa then said, ‘Ye bulls of Bharata’s race, I knew beforehand of this
affliction of yours consisting in your deceitful exile by the son of
Dhritarashtra. Knowing this, I have come to you, desirous of doing you
some great good. Do not grieve for what hath befallen you. Know that all
this is for your happiness. Undoubtedly, the sons of Dhritarashtra and
you are all equal in my eye. But men are always partial to those who are
in misfortune or of tender years. It is therefore, that my affection for
you is greater now. And in consequence of that affection, I desire to do
you good. Listen to me! Not far off before you is a delightful town where
no danger can overtake you. Live ye there in disguise, waiting for my
return.’

‘Vaisampayana continued, ‘Vyasa, the son of Satyavati, thus comforting
the Pandavas, led them into the town of Ekachakra. And the master also
comforted Kunti, saying, ‘Live, O daughter! This son of thine,
Yudhishthira, ever devoted to truth, this illustrious bull among men,
having by his justice conquered the whole world, will rule over all the
other monarchs of the earth. There is little doubt that, having by means
of Bhima’s and Arjuna’s prowess conquered the whole earth with her belt
of seas, he will enjoy the sovereignty thereof. Thy sons as well as those
of Madri--mighty car-warriors all--will cheerfully sport as pleaseth them
in their dominions. These tigers among men will also perform various
sacrifices, such as the Rajasuya and the horse-sacrifice, in which the
presents unto the Brahmanas are very large. And these thy sons will rule
their ancestral kingdom, maintaining their friends and relatives in
luxury and affluence and happiness.’

“Vaisampayana continued, ‘With these words Vyasa introduced them into the
dwelling of a Brahmana. And the island-born Rishi, addressing the eldest
of the Pandavas, said, ‘Wait here for me! I will come back to you! By
adapting yourselves to the country and the occasion you will succeed in
becoming very happy.’

“Then, O king, the Pandavas with joined hands said unto the Rishi, ‘So be
it.’ And the illustrious master, the Rishi Vyasa, then went away to the
region whence he had come.’”



SECTION CLIX

(Vaka-vadha Parva)

“Janamejaya asked, ‘O first of Brahmanas, what did the Pandavas, those
mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?’

“Vaisampayana said, ‘Those mighty car-warriors, the sons of Kunti, on
arriving at Ekachakra, lived for a short time in the abode of a Brahmana.
Leading an eleemosynary life, they behold (in course of their wanderings)
various delightful forests and earthly regions, and many rivers and
lakes, and they became great favourites of the inhabitants of that town
in consequence of their own accomplishments. At nightfall they placed
before Kunti all they gathered in their mendicant tours, and Kunti used
to divide the whole amongst them, each taking what was allotted to him.
And those heroic chastisers of foes, with their mother, together took one
moiety of the whole, while the mighty Bhima alone took the other moiety.
In this way, O bull of Bharata’s race, the illustrious Pandavas lived
there for some time.

“One day, while those bulls of the Bharata race were out on their tour of
mendicancy, it so happened that Bhima was (at home) with (his mother)
Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of
sorrow coming from within the apartments of the Brahmana. Hearing the
inmates of the Brahmana’s house wailing and indulging in piteous
lamentations, Kunti, O king, from compassion and the goodness of her
heart, could not bear it with indifference. Afflicted with sorrow, the
amiable Pritha, addressing Bhima, said these words full of compassion.
‘Our woes assuaged, we are, O son, living happily in the house of this
Brahmana, respected by him and unknown to Dhritarashtra’s son. O son, I
always think of the good I should do to this Brahmana, like what they do
that live happily in others’ abodes! O child, he is a true man upon whom
favours are never lost. He payeth back to others more than what he
receiveth at their hands. There is no doubt, some affliction hath
overtaken this Brahmana. If we could be of any help to him, we should
then be requiting his services.’

“Hearing these words of his mother, Bhima said, ‘Ascertain, O mother the
nature of the Brahmana’s distress and whence also it hath arisen.
Learning all about it, relieve it I will however difficult may the task
prove.’

“Vaisampayana continued ‘While mother and son were thus talking with each
other, they heard again, O king, another wail of sorrow proceeding from
the Brahmana and his wife. Then Kunti quickly entered the inner
apartments of that illustrious Brahmana, like unto a cow running towards
her tethered calf. She beheld the Brahmana with his wife, son and
daughter, sitting with a woeful face, and she heard the Brahmana say,
‘Oh, fie on this earthly life which is hollow as the reed and so
fruitless after all which is based on sorrow and hath no freedom, and
which hath misery for its lot! Life is sorrow and disease; life is truly
a record of misery! The soul is one: but it hath to pursue virtue, wealth
and pleasure. And because these are pursued at one and the same time,
there frequently occurs a disagreement that is the source of much misery.
Some say that salvation is the highest object of our desire. But I
believe it can never be attained. The acquisition of wealth is hell; the
pursuit of wealth is attended with misery; there is more misery after one
has acquired it, for one loves one’s possessions, and if any mishap
befalls them, the possessor becomes afflicted with woe. I do not see by
what means I can escape from this danger, nor how I can fly hence, with
my wife to some region free from danger. Remember, O wife, that I
endeavoured to migrate to some other place where we would be happy, but
thou didst not then listen to me. Though frequently solicited by me,
thou, O simple woman, said to me, ‘I have been born here, and here have I
grown old; this is my ancestral homestead.’ Thy venerable father, O wife,
and thy mother also, have, a long time ago, ascended to heaven. Thy
relations also had all been dead. Oh why then didst thou yet like to live
here? Led by affection for thy relatives thou didst not then hear what I
said. But the time is now come when thou art to witness the death of a
relative. Oh, how sad is that spectacle for me! Or perhaps the time is
come for my own death, for I shall never be able to abandon cruelly one
of my own as long as I myself am alive. Thou art my helpmate in all good
deeds, self-denying and always affectionate unto me as a mother. The gods
have given thee to me as a true friend and thou art ever my prime stay.
Thou hast, by my parents, been made the participator in my domestic
concerns. Thou art of pure lineage and good disposition, the mother of
children, devoted to me, and so innocent; having chosen and wedded thee
with due rites, I cannot abandon thee, my wife, so constant in thy vows,
to save my life. How shall I myself be able to sacrifice my son a child
of tender years and yet without the hirsute appendages (of manhood)? How
shall I sacrifice my daughter whom I have begotten myself, who hath been
placed, as a pledge, in my hands by the Creator himself for bestowal on a
husband and through whom I hope to enjoy, along with my ancestors, the
regions attainable by those only that have daughters’ sons? Some people
think that the father’s affection for a son is greater; others, that his
affection for a daughter is greater, mine, however, is equal. How can I
be prepared to give up the innocent daughter upon whom rest the regions
of bliss obtainable by me in after life and my own lineage and perpetual
happiness? If, again, I sacrifice myself and go to the other world, I
should scarcely know any peace, for, indeed, it is evident that, left by
me these would not be able to support life. The sacrifice of any of these
would be cruel and censurable. On the other hand, if I sacrifice myself,
these, without me, will certainly perish. The distress into which I have
fallen is great; nor do I know the means of escape. Alas, what course
shall I take today with my near ones. It is well that I should die with
all these, for I can live no longer.’”



SECTION CLX

(Vaka-vadha Parva continued)

“Vaisampayana said, “On hearing these words of the Brahmana, his wife
said, ‘Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is
this the time for mourning. Thou hast learning; thou knowest that all men
are sure to die; none should grieve for that which is inevitable. Wife,
son, and daughter, all these are sought for one’s own self. As thou art
possessed of a good understanding, kill thou thy sorrows. I will myself
go there. This indeed, is the highest and the eternal duty of a woman,
viz., that by sacrificing her life she should seek the good of her
husband. Such an act done by me will make thee happy, and bring me fame
in this world and eternal bliss hereafter. This, indeed, is the highest
virtue that I tell thee, and thou mayest, by this, acquire both virtue
and happiness. The object for which one desireth a wife hath already been
achieved by thee through me. I have borne thee a daughter and a son and
thus been freed from the debt I had owed thee. Thou art well able to
support and cherish the children, but I however, can never support and
cherish them like thee. Thou art my life, wealth, and lord; bereft of
thee, how shall these children of tender years--how also shall I myself,
exist? Widowed and masterless, with two children depending on me, how
shall I, without thee, keep alive the pair, myself leading an honest
life? If the daughter of thine is solicited (in marriage) by persons
dishonourable and vain and unworthy of contracting an alliance with thee,
how shall I be able to protect the girl? Indeed, as birds seek with
avidity for meat that hath been thrown away on the ground, so do men
solicit a woman that hath lost her husband. O best of Brahmanas,
solicited by wicked men, I may waver and may not be able to continue in
the path that is desired by all honest men. How shall I be able to place
this sole daughter of thy house--this innocent girl--in the way along
which her ancestors have always walked? How shall I then be able to
impart unto this child every desirable accomplishment to make him
virtuous as thyself, in that season of want when I shall become
masterless? Overpowering myself who shall be masterless, unworthy persons
will demand (the hand of) this daughter of thine, like Sudras desiring to
hear the Vedas. And if I bestow not upon them this girl possessing thy
blood and qualities, they may even take her away by force, like crows
carrying away the sacrificial butter. And beholding thy son become so
unlike to thee, and thy daughter placed under the control of some
unworthy persons, I shall be despised in the world by even persons that
are dishonourable, and I will certainly die. These children also, bereft
of me and thee, their father, will, I doubt not, perish like fish when
the water drieth up. There is no doubt that bereft of thee the three will
perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons
conversant with morals have said that for women that have borne children,
to predecease their lords is an act of the highest merit. Ready am I to
abandon this son and this daughter, these my relations, and life itself,
for thee. For a woman to be ever employed in doing agreeable offices to
her lord is a higher duty than sacrifices, asceticism, vows, and
charities of every description. The act, therefore, which I intend to
perform is consonant with the highest virtue and is for thy good and that
of thy race. The wise have declared that children and relatives and wife
and all things held dear are cherished for the purpose of liberating
one’s self from danger and distress. One must guard one’s wealth for
freeing one’s self from danger, and it is by his wealth that he should
cherish and protect his wife. But he must protect his own self both by
(means of) his wife and his wealth. The learned have enunciated the truth
that one’s wife, son, wealth, and house, are acquired with the intention
of providing against accidents, foreseen or unforeseen. The wise have
also said that all one’s relations weighed against one’s own self would
not be equal unto one’s self. Therefore, revered sir, protect thy own
self by abandoning me. O, give me leave to sacrifice myself, and cherish
thou my children. Those that are conversant with the morals have, in
their treatises, said, that women should never be slaughtered and that
Rakshasas are not ignorant of the rules of morality. Therefore, while it
is certain that the Rakshasa will kill a man, it is doubtful whether he
will kill a woman. It behoveth thee, therefore, being conversant with the
rules of morality, to place me before the Rakshasa. I have enjoyed much
happiness, have obtained much that is agreeable to me, and have also
acquired great religious merit. I have also obtained from thee children
that are so dear to me. Therefore, it grieveth not me to die. I have
borne thee children and have also grown old; I am ever desirous of doing
good to thee; remembering all these I have come to this resolution. O
revered sir, abandoning me thou mayest obtain another wife. By her thou
mayest again acquire religious merit. There is no sin in this. For a man
polygamy is an act of merit, but for a woman it is very sinful to betake
herself to a second husband after the first. Considering all this, and
remembering too that sacrifice of thy own self is censurable, O, liberate
today without loss of time thy own self, thy race, and these thy children
(by abandoning me).’

“Vaisampayana continued, ‘Thus addressed by her, O Bharata, the Brahmana
embraced her, and they both began to weep in silence, afflicted with
grief.’”



SECTION CLXI

(Vaka-vadha Parva continued)

“Vaisampayana said, ‘On hearing these words of her afflicted parents, the
daughter was filled with grief, and she addressed them, saying, ‘Why are
you so afflicted and why do you so weep, as if you have none to look
after you? O, listen to me and do what may be proper. There is little
doubt that you are bound in duty to abandon me at a certain time. Sure to
abandon me once, O, abandon me now and save every thing at the expense of
me alone. Men desire to have children, thinking that children would save
them (in this world as well as in the region hereafter). O, cross the
stream of your difficulties by means of my poor self, as if I were a
raft. A child rescueth his parents in this and the other regions;
therefore is the child called by the learned Putra (rescuer). The
ancestors desire daughter’s sons from me (as a special means of
salvation). But (without waiting for my children) I myself will rescue
them by protecting the life of my father. This my brother is of tender
years, so there is little doubt that he will perish if thou diest now. If
thou, my father, diest and my brother followeth thee, the funeral cake of
the Pitris will be suspended and they will be greatly injured. Left
behind by my father and brother, and by my mother also (for she will not
survive her husband and son) I shall be plunged deeper and deeper in woe
and ultimately perish in great distress. There can be little doubt that
if thou escape from this danger as also my mother and infant brother,
then thy race and the (ancestral) cake will be perpetuated. The son is
one’s own self; the wife is one’s friend; the daughter, however, is the
source of trouble. Do thou save thyself, therefore, by removing that
source of trouble, and do thou thereby set me in the path of virtue. As I
am a girl, O father, destitute of thee, I shall be helpless and plunged
in woe, and shall have to go everywhere. It is therefore that I am
resolved to rescue my father’s race and share the merit of that act by
accomplishing this difficult task. If thou, O best of Brahmanas, goest
thither (unto the Rakshasa), leaving me here, then I shall be very much
pained. Therefore, O father, be kind to me. O thou best of men, for our
sake, for that of virtue and also thy race, save thyself, abandoning me,
whom at one time thou shall be constrained to part from. There need be no
delay, O father, in doing that which is inevitable. What can be more
painful than that, when thou hast ascended to heaven, we shall have to go
about begging our food, like dogs, from strangers. But if thou art
rescued with thy relations from these difficulties, I shall then live
happily in the region of the celestials. It hath been heard by us that if
after bestowing thy daughter in this way, thou offerest oblations to the
gods and the celestials, they will certainly be propitious.’

“Vaisampayana continued, ‘The Brahmana and his wife, hearing these
various lamentations of their daughter, became sadder than before and the
three began to weep together. Their son, then, of tender years, beholding
them and their daughter thus weeping together, lisped these words in a
sweet tone, his eyes having dilated with delight, ‘Weep not, O father,
nor thou, O mother, nor thou O sister!’ And smilingly did the child
approach each of them, and at last taking up a blade of grass said in
glee, ‘With this will I slay the Rakshasa who eateth human beings!’
Although all of them had been plunged in woe, yet hearing what the child
lisped so sweetly, joy appeared on their faces. Then Kunti thinking that
to be the proper opportunity, approached the group and said these words.
Indeed, her words revived them as nectar reviveth a person that is dead.’”



SECTION CLXII

(Vaka-vadha Parva continued)

‘Kunti said, ‘I desire to learn from you the cause of this grief, for I
will remove it, if possible.’

“The Brahmana replied, ‘O thou of ascetic wealth, thy speech is, indeed
worthy of thee. But this grief is incapable of being removed by any human
being. Not far from this town, there liveth a Rakshasa of the name of
Vaka, which cannibal is the lord of this country and town. Thriving on
human flesh, that wretched Rakshasa endued with great strength ruleth
this country. He being the chief of the Asuras, this town and the country
in which it is situate are protected by his might. We have no fear from
the machinations of any enemy, or indeed from any living soul. The fee,
however, fixed for that cannibal is his food, which consists of a
cart-load of rice, two buffaloes, and a human being who conveyeth them
unto him. One after another, the house-holders have to send him this
food. The turn, however, cometh to a particular family at intervals of
many long years. If there are any that seek to avoid it, the Rakshasa
slayeth them with their children and wives and devoureth them all. There
is, in this country, a city called Vetrakiya, where liveth the king of
these territories. He is ignorant of the science of government, and
possessed of little intelligence, he adopts not with care any measure by
which these territories may be rendered safe for all time to come. But we
certainly deserve it all, inasmuch as we live within the dominion of that
wretched and weak monarch in perpetual anxiety. Brahmanas can never be
made to dwell permanently within the dominions of any one, for they are
dependent on nobody, they live rather like birds ranging all countries in
perfect freedom. It hath been said that one must secure a (good) king,
then a wife, and then wealth. It is by the acquisition of these three
that one can rescue his relatives and sons. But as regards the
acquisition of these three, the course of my actions hath been the
reverse. Hence, plunged into a sea of danger, am suffering sorely. That
turn, destructive of one’s family, hath now devolved upon me. I shall
have to give unto the Rakshasa as his fee the food of the aforesaid
description and one human being to boot. I have no wealth to buy a man
with. I cannot by any means consent to part with any one of my family,
nor do I see any way of escape from (the clutches of) that Rakshasa. I am
now sunk in an ocean of grief from which there is no escape. I shall go
to that Rakshasa today, attended by all my family in order that that
wretch might devour us all at once’”



SECTION CLXIII

(Vaka-vadha Parva continued)

“Kunti said, Grieve not at all, O Brahmana, on account of this danger. I
see a way by which to rescue thee from that Rakshasa. Thou hast only one
son, who, besides, is of very tender years, also only one daughter, young
and helpless, so I do not like that any of these, or thy wife, or even
thyself should go unto the Rakshasa. I have five sons, O Brahmana, let
one of them go, carrying in thy behalf tribute of that Rakshasa.’

“Hearing this, the Brahmana replied, ‘To save my own life I shall never
suffer this to be done. I shall never sacrifice, to save myself, the life
of a Brahmana or of a guest. Indeed, even those that are of low origin
and of sinful practices refuse to do (what thou askest me to do). It is
said that one should sacrifice one’s self and one’s offspring for the
benefit of a Brahmana. I regard this advice excellent and I like to
follow it too. When I have to choose between the death of a Brahmana and
that of my own, I would prefer the latter. The killing of a Brahmana is
the highest sin, and there is no expiation for it. I think a reluctant
sacrifice of one’s own self is better than the reluctant sacrifice of a
Brahmana. O blessed lady, in sacrificing myself I do not become guilty of
self-destruction. No sin can attach to me when another will take my life.
But if I deliberately consent to the death of a Brahmana, it would be a
cruel and sinful act, from the consequence of which there is no escape.
The learned have said that the abandonment of one who hath come to thy
house or sought thy protection, as also the killing of one who seeketh
death at thy hands, is both cruel and sinful. The illustrious among those
conversant with practices allowable in seasons of distress, have before
now said that one should never perform an act that is cruel and
censurable. It is well for me that I should today perish myself with my
wife, but I would never sanction the death of a Brahmana.’

“Kunti said, ‘I too am firmly of opinion, O Brahmana, that Brahmanas
should ever be protected. As regards myself, no son of mine would be less
dear to me even if I had a hundred instead of the five I have. But this
Rakshasa will not be able to kill my son, for that son of mine is endued
with great prowess and energy, and skilled in mantras. He will faithfully
deliver to the Rakshasa his food, but will, I know to a certainty, rescue
himself. I have seen before many mighty Rakshasas of huge bodies engaged
in combat with my heroic son and killed too by him. But, O Brahmana, do
not disclose this fact to anybody, for if it be known, persons desirous
of obtaining this power, will, from curiosity, always trouble my sons.
The wise have said that if my son imparteth any knowledge, without the
assent of his preceptor, unto any person, my son himself will no longer
be able to profit by that knowledge.’

“Thus addressed by Pritha, the Brahmana with his wife became exceedingly
glad and assented to Kunti’s speech, which was unto them as nectar. Then
Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and
asked him to accomplish (that difficult task). Bhima replied unto them,
saying, ‘So be it.’”



SECTION CLXIV

(Vaka-vadha Parva continued)

“Vaisampayana said, ‘After Bhima had pledged himself to accomplish the
task, saying, ‘I will do it,’ the Pandavas, O Bharata, returned home with
the alms they had obtained during the day. Then Yudhishthira, the son of
Pandu from Bhima’s countenance alone, suspected the nature of the task he
had undertaken to accomplish. Sitting by the side of his mother,
Yudhishthira asked her in private, ‘What is the task, O mother, that
Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy
command or of his own accord?’ Kunti replied, ‘Bhima, that chastiser of
foes, will at my command, do this great deed for the good of the Brahmana
and the liberation of this town.’

“Yudhishthira said, ‘What rash act hast thou done, O mother! It is
difficult of being performed and almost amounteth to suicide! The learned
never applaud the abandonment of one’s own child. Why dost thou, O
mother, wish to sacrifice thy own child for the sake of another’s? Thou
hast, O mother, by this abandonment of thy child, acted not only against
the course of human practices but also against the teachings of the
Vedas, That Bhima, relying on whose arms we sleep happily in the night
and hope to recover the kingdom of which we have been deprived by the
covetous son of Dhritarashtra, that hero of immeasurable energy,
remembering whose prowess Duryodhana and Sakuni do not sleep a wink
during the whole night and by whose prowess we were rescued from the
palace of lac and various other dangers, that Bhima who caused the death
of Purochana, and relying on whose might we regard ourselves as having
already slain the sons of Dhritarashtra and acquired the whole earth with
all her wealth, upon what considerations, O mother, hast thou resolved
upon abandoning him? Hast thou been deprived of thy reason? Hath thy
understanding been clouded by the calamities thou hast undergone?’

“On hearing these words of her son, Kunti said, ‘O Yudhishthira, thou
needst not be at all anxious on account of Vrikodara. I have not come to
this resolve owing to any weakness of understanding. Respected by him,
and with our sorrows assuaged, we have, O son, been living in the house
of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O
son, that Brahmana, I have resolved to do this. He, indeed, is a man upon
whom good offices are never lost. The measure of his requital becometh
greater than the measure of the services he receiveth. Beholding the
prowess of Bhima on the occasion of (our escape from) the house of lac,
and from the destruction also of Hidimva, my confidence in Vrikodara is
great. The might of Bhima’s arms is equal unto that of ten thousand
elephants. It was, therefore, that he succeeded in carrying you all, each
heavy as an elephant, from Varanavata. There is no one on earth equal
unto Bhima in might; he may even overcome that foremost of warriors, the
holder of the thunderbolt himself. Soon after his birth he fell from my
lap on the breast of the mountain. By the weight of his body the mass of
stone on which he fell down broke in pieces. From this also, O son of
Pandu, I have come to know Bhima’s might. For this reason have I resolved
to set him against the Brahmana’s foe. I have not acted in this from
foolishness or ignorance or from motive of gain. I have deliberately
resolved to do this virtuous deed. By this act, O Yudhishthira, two
objects will be accomplished; one is a requital of the services rendered
by the Brahmana and the other is the acquisition of high religious merit.
It is my conviction that the Kshatriya who rendereth help unto a Brahmana
in anything acquireth regions of bliss hereafter. So also a Kshatriya who
saveth the life of a Kshatriya achieveth that great fame in this world as
in the other. A Kshatriya rendering help unto a Vaisya also on this earth
certainly acquires world-wide popularity. One of the kingly tribe should
protect even the Sudra who cometh to him for protection. If he doeth so,
in his next life he receiveth his birth in a royal line, commanding
prosperity and the respect of other kings. O scion of Puru’s race, the
illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in
bygone days. It is therefore, that I have resolved upon accomplishing
this.’”



SECTION CLXV

(Vaka-vadha Parva continued)

“Having heard these words of his mother, Yudhishthira said, ‘What thou, O
mother, hast deliberately done, moved by compassion for the afflicted
Brahmana, is, indeed, excellent Bhima will certainly come back with life,
after having slain the cannibal, inasmuch as thou art, O mother, always
compassionate unto Brahmanas. But tell the Brahmana, O mother, that he
doth not do anything whereby the dwellers in this town may know all about
it, and make him promise to keep thy request.’

“Vaisampayana continued, ‘Then, when the night passed away, Bhimasena,
the son of Pandu, taking with him the Rakshasa’s food set out for the
place where the cannibal lived. The mighty son of Pandu, approaching the
forest where the Rakshasa dwelt, began to eat himself the food he
carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed
with anger at Bhima’s words, came out and approached the place where
Bhima was.

“Of huge body and great strength, of red eyes, red beard, and red hair,
he was terrible to behold, and he came, pressing deep the earth with his
tread. The opening of his mouth, was from ear to ear and his ears
themselves were straight as arrows. Of grim visage, he had a forehead
furrowed into three lines. Beholding Bhima eating his food, the Rakshasa
advanced, biting his nether lip and expanding his eyes in wrath. And
addressing Bhima he said, ‘Who is this fool, who desiring to go to the
abode of Yama, eateth in my very sight the food intended for me?’ Hearing
these words, Bhima, O Bharata, smiled in derision and disregarding the
Rakshasa, continued eating with averted face. Beholding this, the
cannibal uttered a frightful yell and with both arms upraised ran at
Bhima desiring to kill him, there and then. Even then disregarding the
Rakshasa and casting only a single glance at him, Vrikodara, that slayer
of hostile heroes continued to eat the Rakshasa’s food. Filled with wrath
at this, the Rakshasa struck, from behind with both his arms a heavy blow
on the back of Vrikodara, the son of Kunti. But Bhima, though struck
heavily by the mighty Rakshasa, with both his hands, did not even look up
at the Rakshasa but continued to eat as before. Then the mighty Rakshasa,
inflamed with wrath, tore up a tree and ran at Bhima for striking him
again. Meanwhile the mighty Bhima, that bull among men had leisurely
eaten up the whole of that food and washing himself stood cheerfully for
fight. Then, O Bharata, possessed of great energy, Bhima, smiling in
derision, caught with his left hand the tree hurled at him by the
Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees,
hurled them at Bhima, and the Pandava also hurled as many at the
Rakshasa. Then, O king, the combat with trees between that human being
and the Rakshasa, became so terrible that the region around soon became
destitute of trees. Then the Rakshasa, saying that he was none else than
Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms.
That mighty hero also clasping with his own strong arms the strong-armed
Rakshasa, and exerting himself actively, began to drag him violently.
Dragged by Bhima and dragging Bhima also, the cannibal was overcome with
great fatigue. The earth began to tremble in consequence of the strength
they both exerted, and large trees that stood there broke in pieces. Then
Bhima, beholding the cannibal overcome with fatigue, pressed him down on
the earth with his knees and began to strike him with great force. Then
placing one knee on the middle of the Rakshasa’s back, Bhima seized his
neck with his right hand and the cloth on his waist with his left, and
bent him double with great force. The cannibal then roared frightfully.
And, O monarch, he also began to vomit blood while he was being thus
broken on Bhima’s knee.’”



SECTION CLXVI

(Vaka-vadha Parva continued)

“Vaisampayana said ‘Then Vaka, huge as a mountain, thus broken (on
Bhima’s knee), died, uttering frightful yells. Terrified by these sounds,
the relatives of that Rakshasa came out, O king, with their attendants.
Bhima, that foremost of smiters, seeing them so terrified and deprived of
reason, comforted them and made them promise (to give up cannibalism),
saying, ‘Do not ever again kill human beings. If ye kill men, ye will
have to die even as Vaka.’ Those Rakshasas hearing this speech of Bhima,
said, ‘So be it,’ and gave, O king, the desired promise. From that day, O
Bharata, the Rakshasas (of the region) were seen by the inhabitants of
that town to be very peaceful towards mankind. Then Bhima, dragging the
lifeless cannibal, placed him at one of the gates of the town and went
away unobserved by any one. The kinsmen of Vaka, beholding him slain by
the might of Bhima, became frightened and fled in different directions.

“Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana’s
abode and related to Yudhishthira all that had happened, in detail. The
next morning the inhabitants of the town in coming out saw the Rakshasa
lying dead on the ground, his body covered with blood. Beholding that
terrible cannibal, huge as a mountain cliff, thus mangled and lying on
the ground, the hair of the spectators stood erect. Returning to
Ekachakra, they soon gave the intelligence. Then, O king, the citizens by
thousands accompanied by their wives, young and old, all began to come to
the spot for beholding the Vaka and they were all amazed at seeing that
superhuman feat. Instantly, O monarch, they began to pray to their gods.
Then they began to calculate whose turn it had been the day before to
carry food to the Rakshasa. And ascertaining this, they all came to that
Brahmana and asked him (to satisfy their curiosity). Thus asked by them
repeatedly, that bull among Brahmanas, desirous of concealing the
Pandavas, said these words unto all the citizens, ‘A certain high-souled
Brahmana, skilled in mantras, beheld me weeping with my relatives after I
had been ordered to supply the Rakshasa’s food. Asking me the cause and
ascertaining the distress of the town, that first of Brahmanas gave me
every assurance and with smiles said, ‘I shall carry the food for that
wretched Rakshasa today. Do not fear for me.’ Saying this he conveyed the
food towards the forest of Vaka. This deed, so beneficial unto us all,
hath very certainly been done by him.’

Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered
much. And the Vaisyas and the Sudras also became exceedingly glad, and
they all established a festival in which the worship of Brahmanas was the
principal ceremony (in remembrance of this Brahmana who had relieved them
from their fears of Vaka).



SECTION CLXVII

(Chaitraratha Parva)

After this citizens returned to their respective houses and the Pandavas
continued to dwell at Ekachakra as before.

“Janamejaya said, ‘O Brahmana, what did those tigers among men, the
Pandavas, do after they had slain the Rakshasa Vaka?’

“Vaisampayana said, ‘The Pandavas, O king, after slaying the Rakshasa
Vaka, continued to dwell in the abode of that Brahmana, employed in the
study of the Vedas. Within a few days there came a Brahmana of rigid vows
unto the abode of their host to take up his quarters there. Their host,
that bull among Brahmanas, ever hospitable unto all guests, worshipping
the newly-arrived Brahmana with due ceremonies, gave him quarters in his
own abode. Then those bulls among men, the Pandavas, with their mother
Kunti, solicited the new lodger to narrate to them his interesting
experiences. The Brahmana spake to them of various countries and shrines
and (holy) rivers, of kings and many wonderful provinces and cities. And
after this narration was over, that Brahmana, O Janamejaya, also spoke of
the wonderful self-choice of Yajnasena’s daughter, the princes of
Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the
birth, without the intervention of a woman, of Krishna (Draupadi) at the
great sacrifice of Drupada.

“Then those bulls among men, the Pandavas, hearing of these extraordinary
facts regarding that illustrious monarch (Drupada), and desiring to know
the details thereof, asked the Brahmana, after his narration was
concluded, to satisfy their curiosity. The Pandavas said, ‘How, O
Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place
from the (sacrificial) fire? How also did the extraordinary birth of
Krishna take place from the centre of the sacrificial platform? How also
did Drupada’s son learn all weapons from the great bowman Drona? And, O
Brahmana, how and for whom and for what reason was the friendship between
Drona and Drupada broken off?’

“Vaisampayana continued, ‘Thus questioned, O monarch, by those bulls
among men, the Brahmana narrated all the particulars about the birth of
Draupadi.’”



SECTION CLXVIII

(Chaitraratha Parva continued)

“The Brahmana said, ‘At that region where the Ganga entered the plains
there lived a great Rishi, devoted to the austerest of penances. Of rigid
vows and great wisdom, he bore the name Bharadwaja. One day, on coming to
the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi,
who had come before, standing on the bank after her ablutions were over.
And it so happened that a wind arose and disrobed the Apsara standing
there. And the Rishi beholding her thus disrobed, felt the influence of
desire. Though practising the vow of continence from his very youth, as
soon as he felt the influence of desire, the Rishi’s vital fluid came
out. And as it came out, he held it in a pot (drana), and of that fluid
thus preserved in a pot was born a son who came to be called Drona (the
pot-born). And Drona studied all the Vedas and their several branches.
And Bharadwaja had a friend named Prishata who was the king of Panchalas.
And about the time that Drona was born, Prishata also obtained a son
named Drupada. And that bull amongst Kshatriyas, Prishata’s son, going
every day to that asylum of Bharadwaja, played and studied with Drona.
And after Prishata’s death, Drupada succeeded him on the throne. Drona
about this time heard that (the great Brahmana hero) Rama (on the eve of
his retiring into the weeds) was resolved to give away all his wealth.
Hearing this, the son of Bharadwaja repaired unto Rama who was about to
retire into the woods and addressing him, said, ‘O best of Brahmanas,
know me to be Drona who hath come to thee to obtain thy wealth.’ Rama
replied, saying, ‘I have given away everything. All that I now have is
this body of mine and my weapons. O Brahmana, thou mayest ask of me one
of these two, either my body or my weapons.’ Then Drona said, ‘It
behoveth thee, sir, to give me all thy weapons together with (the
mysteries of) their use and withdrawal.’

“The Brahmana continued, ‘Then Rama of Bhrigu’s race, saying, ‘So be it,’
gave all his weapons unto Drona, who obtaining them regarded himself as
crowned with success. Drona obtaining from Rama the most exalted of all
weapons, called the Brahma weapon, became exceedingly glad and acquired a
decided superiority over all men. Then the son of Bharadwaja, endued with
great prowess went to king Drupada, and approaching that monarch, that
tiger among men, said, ‘Know me for thy friend.’ Hearing this Drupada
said, ‘One of low birth can never be the friend of one whose lineage is
pure, nor can one who is not a car-warrior have a car-warrior for his
friend. So also one who is not a king cannot have a king as his friend.
Why dost thou, therefore, desire (to revive our) former friendship?’

“The Brahmana continued, ‘Drona, gifted with great intelligence, was
extremely mortified at this, and settling in his mind some means of
humiliating the king of the Panchala he went to the capital of the Kurus,
called after the name of an elephant. Then Bhishma, taking with him his
grandsons, presented them unto the wise son of Bharadwaja as his pupils
for instruction, along with various kinds of wealth. Then Drona, desirous
of humiliating king Drupada, called together his disciples and addressed
them, ‘Ye sinless ones, it behoveth you, after you have been accomplished
in arms, to give me as preceptorial fee something that I cherish in my
heart.’ Then Arjuna and others said unto their preceptor, ‘So be
it.’--After a time when the Pandavas became skilled in arms and sure
aims, demanding of them his fee, he again told them these words,
‘Drupada, the son of Prishata, is the king of Chhatravati. Take away from
him his kingdom, and give it unto me.’ Then the Pandavas, defeating
Drupada in battle and taking him prisoner along with his ministers,
offered him unto Drona, who beholding the vanquished monarch, said, ‘O
king, I again solicit thy friendship; and because none who is not a king
deserveth to be the friend of a king, therefore, O Yajnasena, I am
resolved to divide thy kingdom amongst ourselves. While thou art the king
of the country to the south of Bhagirathi (Ganga), I will rule the
country to the north.’

“The Brahmana continued, ‘The king of the Panchalas, thus addressed by
the wise son of Bharadwaja, told that best of Brahmanas and foremost of
all persons conversant with weapons, these words, ‘O high-souled son of
Bharadwaja, blest be thou, let it be so, let there be eternal friendship
between us as thou desirest!’ Thus addressing each other and establishing
a permanent bond between themselves, Drona and the king of Panchala, both
of them chastisers of foes, went away to the places they came from. But
the thought of that humiliation did not leave the king’s mind for a
single moment. Sad at heart, the king began to waste away.’”



SECTION CLXIX

(Chaitraratha Parva continued)

“The Brahmana continued, ‘King Drupada (after this), distressed at heart,
wandered among many asylums of Brahmanas in search of superior Brahmanas
well-skilled in sacrificial rites. Overwhelmed with grief and eagerly
yearning for children, the king always said, ‘Oh, I have no offspring
surpassing all in accomplishments.’ And the monarch, from great
despondency, always said ‘Oh, fie on those children that I have and on my
relatives!’ And ever thinking of revenging himself on Drona, the monarch
sighed incessantly. And that best of kings, O Bharata, even after much
deliberation, saw no way of overcoming, by his Kshatriya might, the
prowess and discipline and training and accomplishment of Drona.
Wandering along the banks of the Yamuna and the Ganga, the monarch once
came upon a sacred asylum of Brahmanas. There was in that asylum no
Brahmana who was not a Snataka, no one who was not of rigid vows, and
none who was not virtuous to a high degree. And the king saw there two
Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under
complete control and belonging to the most superior order. They were both
devoted to the study of the ancient institutes and sprung from the race
of Kasyapa. And those best of Brahmanas were well-able to help the king
in the attainment of his object. The king then, with great assiduity and
singleness of purpose, began to court this pair of excellent Brahmanas.
Ascertaining the superior accomplishments of the younger of the two the
king courted in private Upayaja of rigid vows, by the offer of every
desirable acquisition. Employed in paying homage to the feet of Upayaja,
always addressing in sweet words and offering him every object of human
desire, Drupada, after worshipping that Brahmana, addressed him (one
day), saying, ‘O Upayaja, O Brahmana, if thou, performest those
sacrificial rites by (virtue of) which I may obtain a son who may slay
Drona, I promise thee ten thousand kine, or whatever else may be
agreeable to thee, O first of Brahmanas, truly am I ready to make gifts
to thee.’ Thus addressed by the king, the Rishi replied, saying, ‘I
cannot (perform such rites).’ But Drupada without accepting this reply as
final, once more began to serve and pay homage unto that Brahmana. Then,
after the expiration of a year, Upayaja, that first of Brahmanas, O
monarch, addressing Drupada in sweet tone, said, ‘My elder brother
(Yaja), one day, while wandering through the deep woods, took up a fruit
that had fallen upon a spot the purity of which he cared not to enquire
about. I was following him (at the time) and observed this unworthy act
of his. Indeed, he entertains no scruples in accepting things impure. In
accepting that (particular) fruit he saw not any impropriety of sinful
nature: Indeed, he who observeth not purity (in one instance) is not very
likely to observe it in the other instances. When he lived in the house
of his preceptor, employed in studying the institutes, he always used to
eat (impure) remnants of other people’s feasts. He always speaks
approvingly of food and entertains no dislike for anything. Arguing from
these, I believe that my brother covets earthy acquisitions. Therefore, O
king, go unto him; he will perform spiritual offices for thee.’ Hearing
these words of Upayaja, king Drupada, though entertaining a low opinion
of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still)
worthy of homage, Drupada said unto him, ‘O master, perform thou
spiritual offices for me and I will give thee eighty thousand kine!
Enmity with Drona burneth my heart; it behoveth thee therefore to cool
that heart of mine. Foremost of those conversant with the Vedas, Drona is
also skilled in the Brahma weapon and for this, Drona hath overcome me in
a contest arising from (impaired) friendship. Gifted with great
intelligence, the son of Bharadwaja is (now) the chief preceptor of the
Kurus. There is no Kshatriya in this world superior to him. His bow is
full six cubits long and looks formidable, and his shafts are capable of
slaying every living being. That great bowman, the high-souled son of
Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all
over the earth. Indeed, he is like a second Jamadagnya intended for the
extermination of the Kshatriya race. There is no man on earth who can
overcome the terrible force of his weapons. Like a blazing fire fed with
clarified butter, Drona, possessed of Brahma might and uniting it with
Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma
force is greater in itself than (Drona’s) Brahma force united with
Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of
my possession of Kshatriya might alone, I solicit the aid of thy Brahma
force, having obtained thee so superior to Drona in knowledge of Brahma.
O Yaja, perform that sacrifice by means of which I may obtain a son
invincible in battle and capable of slaying Drona. Ready am I to give
thee ten thousand kine.’ Hearing these words of Drupada, Yaja said, ‘So
be it.’ Yaja then began to recollect the various ceremonies appertaining
to the particular sacrifice. And knowing the affair to be a very grave
one, he asked the assistance of Upayaja who coveted nothing. Then Yaja
promised to perform the sacrifice for the destruction of Drona. Then the
great ascetic Upayaja spoke unto king Drupada of everything required for
the grand sacrifice (by aid of fire) from which the king was to obtain
offspring. And he said, ‘O king, a child shall be born unto thee, endued,
as thou desirest, with great prowess, great energy, and great strength.’

“The Brahmana continued, ‘Then king Drupada, impelled by the desire of
obtaining a son who was to slay Drona, began, for the success of his
wish, to make the necessary preparations. (And when everything was
complete) Yaja, after having poured libations of clarified butter on the
sacrificial fire, commanded Drupada’s queen, saying, ‘Come hither, O
queen, O daughter-in-law of Prishata! A son and a daughter have arrived
for thee!’ Hearing this, the queen said, ‘O Brahmana, my mouth is yet
filled with saffron and other perfumed things. My body also beareth many
sweet scents; I am hardly fit for accepting (the sanctified butter which
is to give me offspring). Wait for me a little, O Yaja! Wait for that
happy consummation.’ Yaja, however, replied, ‘O lady, whether thou comest
or waitest, why should not the object of this sacrifice be accomplished
when the oblation hath already been prepared by me and sanctified by
Upayaja’s invocations?’

“The Brahmana continued, ‘Having said this, Yaja poured the sanctified
libation on the fire, whereupon arose from those flames a child
resembling a celestial who possessing the effulgence of fire, was
terrible to behold. With a crown on this head and his body encased in
excellent armour, sword in hand, and bearing a bow and arrows, he
frequently sent forth loud roars. And immediately after his birth, he
ascended an excellent chariot and went about in it for some time. Then
the Panchalas in great joy shouted, ‘Excellent, Excellent.’ The very
earth seemed at that time unable to bear the weight of the Panchalas mad
with joy. Then, marvellous to say, the voice of some invisible spirit in
the skies said, ‘This prince hath been born for the destruction of Drona.
He shall dispel all the fears of the Panchalas and spread their fame. He
shall also remove the sorrow of the king.’ And there arose, after this
from the centre of the sacrificial platform, a daughter also, called
Panchali, who, blest with great good fortune, was exceedingly handsome.
Her eyes were black, and large as lotus-petals, her complexion was dark,
and her locks were blue and curly. Her nails were beautifully convex, and
bright as burnished copper; her eye-brows were fair, and bosom was deep.
Indeed, she resembled the veritable daughter of a celestial born among
men. Her body gave out fragrance like that of a blue lotus, perceivable
from a distance of full two miles. Her beauty was such that she had no
equal on earth. Like a celestial herself, she could be desired (in
marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair
hips was born an incorporeal voice said, ‘This dark-complexioned girl
will be the first of all women, and she will be the cause of the
destruction of many Kshatriyas. This slender-waisted one will, in time,
accomplish the purpose of the gods, and along with her many a danger will
overtake the Kauravas.’ On hearing these words, the Panchalas uttered a
loud leonine roar, and the earth was unable to bear the weight of that
joyous concourse. Then beholding the boy and the girl, the
daughter-in-law of Prishata, desiring to have them, approached Yaja and
said, ‘Let not these know any one else except myself as their mother.’
Yaja, desiring to do good unto the king said, ‘So be it!’ Then the
Brahmanas (present there), their expectations fully gratified, bestowed
names upon the new-born pair, ‘Let this son of king Drupada, they said,
be called Dhrishtadyumna, because of his excessive audacity and because
of his being born like Dyumna with a natural mail and weapon.’ And they
also said, ‘Because this daughter is so dark in complexion, she should be
called Krishna (the dark).’

“The Brahmana continued, ‘Thus were born those twins of the great
sacrifice of Drupada. And the great Drona, bringing the Panchala prince
into his own abode, taught him all weapons in requital of half the
kingdom he had formerly taken from Drupada. The high-souled son of
Bharadwaja, regarding destiny to be inevitable, did what would perpetuate
his own great deeds.’”



SECTION CLXX

(Chaitraratha Parva continued)

“Vaisampayana said, ‘Hearing these words of the Brahmana, the sons of
Kunti seemed to be, as it were, pierced with darts. Indeed, all those
mighty heroes lost their peace of mind. Then the truthful Kunti,
beholding all her sons listless and inattentive, addressed Yudhishthira
and said, ‘We have now lived many nights in the abode of this Brahmana.
We have passed our time pleasantly in this town, living on the alms
obtained from many honest and illustrious persons. O oppressor of foes,
as we have now seen often and often all the agreeable woods and gardens
that are in this part of the country, seeing them again would no longer
give any pleasure. O heroic scion of Kuru’s race, alms also are not now
obtainable here as easily as before. If thou wishest it would be well for
us now to go to Panchala; we have not seen that country, it will, no
doubt, O hero, prove delightful to us. O crusher of foes, it hath been
heard by us that alms are obtainable in the country of the Panchala, and
that Yajnasena, the king thereof, is devoted to Brahmanas. I am of
opinion that it is not good to live long in one place. Therefore, O son,
if thou likest, it is good for us to go there.’

“Hearing these words, Yudhishthira said, ‘It is our duty to obey thy
command, which, besides, must be for our good, I do not, however, know
whether my younger brothers are willing to go.’”



SECTION CLXXI

(Chaitraratha Parva continued)

“Vaisampayana continued, ‘Then Kunti spoke unto Bhimasena and Arjuna and
the twins regarding the journey to Panchala. They all said, ‘So be it.’
Then, O king, Kunti with her sons saluted the Brahmana (in whose house
they had dwelt) and set out for the delightful town of the illustrious
Drupada.’

“Vaisampayana said, ‘While the illustrious Pandavas were living disguised
in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to
see them. Those chastisers of foes, beholding him coming rose up and
stepped onward to receive him. Saluting him reverentially and worshipping
him also the Pandavas stood in silence with joined hands. Thus worshipped
by them the sage became gratified. He asked them to be seated, and
cheerfully addressing them said, ‘Ye slayers of foes, are ye living in
the path of virtue and according to the scriptures? Do ye worship the
Brahmanas? Ye are not, I hope, backward in paying homage unto those that
deserve your homage?’ The illustrious Rishi, after this, spoke many words
of virtuous import, and after discoursing upon many topics of great
interest, he said, ‘An illustrious Rishi, living in a certain hermitage,
had a daughter of tender waist, fair lips, and fine eye-brows, and
possessing every accomplishment. As a consequence of her own acts (in a
past life) the fair maid became very unfortunate. Though chaste and
beautiful, the damsel obtained not a husband. With a sorrowful heart she
thereupon began to practise ascetic penances with the object of obtaining
a husband. She soon gratified by her severe asceticism the god Sankara
(Mahadeva), who became propitious unto her and said unto that illustrious
damsel, ‘Ask thou the boon thou desirest! Blest be thou! I am Sankara
prepared to give thee what thou wilt ask.’ Desirous of benefiting
herself, the maid repeatedly said unto the supreme lord, ‘O give me, a
husband endued with every accomplishment.’ Then Isana (Mahadeva), that
foremost of all speakers, replied unto her, saying, ‘O blessed one, thou
shall have five husbands from among the Bharata princes.’ Thus told, the
maiden said unto the god who had given her that boon, ‘O lord, I desire
to have only one husband through thy grace.’ The god then addressed her
again and said these excellent words, ‘Thou hast, O girl, said full five
times, ‘Give me (a) husband.’ Thou shalt, therefore, in another life have
five husbands!’ Ye princes of Bharata’s line, that damsel of celestial
beauty hath been born in the line of Drupada. The faultless Krishna of
Prishata’s line hath been appointed to be the wife of you all. Ye mighty
ones, go therefore, to the capital of the Panchalas and dwell ye there.
There is no doubt that having obtained her as wife ye shall be very
happy.’

“Vaisampayana continued, ‘Having said so unto the Pandavas, the
illustrious and blessed grandsire then bade them farewell. The great
ascetic then left them and went to the place whence he had come.’”



SECTION CLXXII

(Chaitraratha Parva continued)

“Vaisampayana said, ‘After Vyasa had gone away, those bulls among men,
the Pandavas, saluted the Brahmana and bade him farewell, and proceeded
(towards Panchala) with joyous hearts and with their mother walking
before them. Those slayers of all foes, in order to reach their
destination, proceeded in a due northerly direction, walking day and
night till they reached a sacred shrine of Siva with the crescent mark on
his brow. Then those tigers among men, the sons of Pandu, arrived at the
banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before
them, torch in hand, for showing the way and guarding them (against wild
animals). And it so happened that at that time the proud king of the
Gandharvas, with his wives, was sporting in that solitary region in the
delightful waters of the Ganga. The king of the Gandharvas heard the
tread of the Pandavas as they approached the river. On hearing the sounds
of their foot-steps, the mighty Gandharvas were inflamed with wrath, and
beholding those chastisers of foes, the Pandavas, approach towards him
with their mother, he drew his frightful bow to a circle and said, ‘It is
known that excepting the first forty seconds the grey twilight preceding
nightfall hath been appointed for the wandering of the Yakshas, the
Gandharvas and the Rakshasas, all of whom are capable of going everywhere
at will. The rest of the time hath been appointed for man to do his work.
If therefore, men, wandering during those moments from greed of gain,
come near us, both we and the Rakshasas slay those fools. Therefore,
persons acquainted with the Vedas never applaud those men--not even kings
at the head of their troops--who approach any pools of water at such a
time. Stay ye at a distance, and approach me not. Know ye not that I am
bathing in the waters of the Bhagirathi? Know that I am Angaraparna the
Gandharva, ever relying on my own strength! I am proud and haughty and am
the friend of Kuvera. This my forest on the banks of the Ganga, where I
sport to gratify all my senses, is called Angaraparna after my own name.
Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come.
How dare ye approach me who am the brightest jewel on the diadem of
Kuvera?’

“Hearing these words of the Gandharva, Arjuna said, ‘Blockhead, whether
it be day, night, or twilight, who can bar others from the ocean, the
sides of the Himalayas, and this river? O ranger of the skies, whether
the stomach be empty or full, whether it is night or day, there is no
special time for anybody to come to the Ganga--that foremost of all
rivers. As regards ourselves endued with might, we care not when we
disturb thee. Wicked being, those who are weak in fighting worship thee.
This Ganga, issuing out of the golden peaks of Himavat, falleth into the
waters of the ocean, being distributed into seven streams. They who drink
the waters of these seven streams, viz., Ganga, Yamuna, Saraswati,
Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins.
O Gandharva, this sacred Ganga again, flowing through the celestial
region is called there the Alakananda, It hath again in the region of the
Pitris become the Vaitarani, difficult of being crossed by sinners, and,
Krishna-Dwaipayana himself hath said so. The auspicious and celestial
river, capable of leading to heaven (them that touch its waters), is free
from all dangers. Why dost thou then desire to bar us from it? This act
of thine is not in consonance with eternal virtue. Disregarding thy
words, why shall we not touch the sacred waters of the Bhagirathi free
from all dangers and from which none can bar us?’

“Vaisampayana continued, ‘Hearing these words of Arjuna, Angaraparna
became inflamed with wrath and drawing his bow to a circle began to shoot
his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son
of Pandu, wielding a good shield and the torch he held in his hand,
warded off all those arrows and addressing the Gandharva again said, ‘O
Gandharva, seek not to terrify those that are skilled in weapons, for
weapons hurled at them vanish like froth. I think, O Gandharva, that ye
are superior (in prowess) to men; therefore shall I fight with thee,
using celestial weapons and not with any crooked means. This fiery weapon
(that I shall hurl at thee), Vrihaspati the revered preceptor of Indra,
gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from
Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it
away to me.’

“Vaisampayana continued, ‘Saying these words, the Pandava wrathfully
hurled at the Gandharva that blazing weapon made of fire which burnt the
Gandharva’s chariot in a trice. Deprived of consciousness by the force of
that weapon, the mighty Gandharva was falling, head downward, from his
chariot. Dhananjaya seized him by the hair of his head adorned with
garlands of flowers and thus dragged the unconscious Gandharva towards
his brothers. Beholding this, that Gandharva’s wife Kumbhinasi, desirous
of saving her husband, ran towards Yudhishthira and sought his
protection. The Gandharvi said, ‘O exalted one, extend to me thy
protection! O, set my husband free! O lord, I am Kumbhinasi by name, the
wife of this Gandharva, who seeketh thy protection!’ Beholding her (so
afflicted), the mighty Yudhishthira addressed Arjuna and said, ‘O slayer
of foes, O child, who would slay a foe who hath been vanquished in fight,
who hath been deprived of fame, who is protected by a woman, and who hath
no prowess?’ Arjuna replied, saying, ‘Keep thou thy life, O Gandharva! Go
hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth
me to show thee mercy.’

“The Gandharva replied, ‘I have been vanquished by thee, I shall,
therefore, abandon my former name Angaraparna (the blazing vehicle). In
name alone, O friend, I should not be boastful when my pride in my
strength hath been overcome: I have been fortunate in that I have
obtained thee; O Arjuna, that wielder of celestial weapons! I like to
impart to thee the power of (producing) illusions which Gandharvas alone
have. My excellent and variegated chariot hath been burnt by means of thy
fiery weapon. I who had formerly been called after my excellent chariot
should now be called after my burnt chariot. The science of producing
illusions that I have spoken of was formerly obtained by me by ascetic
penances. That science I will today impart to the giver of my life-thy
illustrious self! What good luck doth he not deserve who, after
overcoming a foe by his might, giveth him life when that foe asketh for
it? This science is called Chakshushi. It was communicated by Manu unto
Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me.
Communicated by my preceptor, that science, having come unto me who am
without energy, is gradually becoming fruitless. I have spoken to thee
about its origin and transmission. Listen now to its power! One may see
(by its aid) whatever one wisheth to see, and in whatever way he liketh
(generally or particularly). One can acquire this science only after
standing on one leg for six months. I shall however, communicate to thee
this science without thyself being obliged to observe any rigid vow. O
king, it is for this knowledge that we are superior to men. And as we are
capable of seeing everything by spiritual sight, we are equal to the
gods. O best of men, I intend to give thee and each of thy brothers a
hundred steeds born in the country of the Gandharvas. Of celestial colour
and endued with the speed of the mind, those horses are employed in
bearing the celestial, and the Gandharvas. They may be lean-fleshed but
they tire not, nor doth their speed suffer on that account. In days of
yore the thunderbolt was created for the chief of the celestials in order
that he might slay (the Asura) Vritra with it. But hurled at Vritra’s
head it broke in a thousand pieces. The celestials worship with reverence
those fragments of the thunderbolt. That which is known in the three
worlds as glory is but a portion of the thunderbolt. The hand of the
Brahmana with which he poureth libations on the sacrificial fire, the
chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and
the service of the Sudra rendered unto the three other classes, are all
fragments of the thunderbolt. It hath been said that horses, forming as
they do a portion of the Kshatriya’s chariot, are, on that account,
unslayable. Again horses which form a portion of the Kshatriya’s chariot,
are the offspring of Vadava. Those amongst them that are born in the
region of the Gandharvas can go everywhere and assume any hue and speed
at the will of their owners. These horses of mine that I give thee will
always gratify thy wishes.”

“On hearing these words of the Gandharva, Arjuna said, ‘O Gandharva, if
from satisfaction for having obtained thy life at my hands in a situation
of danger, thou givest me thy science, and these horses, I would not
accept thy gift.’ The Gandharva replied, saying, ‘A meeting with an
illustrious person is ever a source of gratification; besides thou hast
given me my life. Gratified with thee, I will give thee my science. That
the obligation, however, may not all be on one side, I will take from
thee, O Vibhatsu, O bull in Bharata’s race, thy excellent and eternal
weapon of fire!’

“Arjuna said, ‘I would accept thy horses in exchange for my weapon. Let
our friendship last for ever. O friend, tell us for what we human beings
have to stand in fear of the Gandharvas. Chastisers of foes that we are
and virtuous and conversant with the Vedas, tell us, O Gandharva, why in
travelling in the night-time we have been censured by thee.’

“The Gandharva said, ‘Ye are without wives (though ye have completed the
period of study). Ye are without a particular Asrama (mode of life).
Lastly, ye are out without a Brahmana walking before, therefore, ye sons
of Pandu, ye have been censured by me. The Yakshas, Rakshasas,
Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and
intelligence, and acquainted with the history of the Kuru race. O hero, I
have heard too from Narada and other celestial Rishis about the good
deeds of your wise ancestors. I myself, too, while roaming over the whole
earth bounded by her belt of seas, have witnessed the prowess of thy
great race. O Arjuna, I have personal knowledge of thy preceptor, the
illustrious son of Bharadwaja, celebrated throughout the three worlds for
his knowledge of the Vedas and the science of arms. O tiger in Kuru’s
race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins,
and Pandu,--these six perpetuators of Kuru race,--these excellent
celestials and human progenitors of you all. I also know that you five
brothers are learned and high-souled, that ye are foremost of all
wielders of weapons, that ye are brave and virtuous and observant of
vows. Knowing that your understanding and hearts are excellent and your
behaviour faultless, I have yet censured you. For, O thou of Kuru’s race,
it behoveth no man endued with might of arms to bear with patience any
ill usage in the sight of his wife. Especially as, O son of Kunti, our
might increaseth during the hours of darkness, accompanied by my wife I
was filled with wrath. O best of vow-observing men, I have, however, been
vanquished by thee in battle. Listen to me as I tell thee the reasons
that have led to my discomfiture. The Brahmacharya is a very superior
mode of life, and as thou art in that mode now, it is for this, O Partha,
that I have been defeated by thee in battle. O chastiser of foes, if any
married Kshatriya fight with us at night, he can never escape, with life.
But, O Partha, a married Kshatriya, who is sanctified with Brahma, and
who hath assigned the cares of his State to a priest, might vanquish! all
wanderers in the night. O child of Tapati, men should therefore, ever
employ learned priests possessing self-command for the acquisition of
every good luck they desire. That Brahmana is worthy of being the king’s
priest who is learned in the Vedas and the six branches thereof, who is
pure and truthful, who is of virtuous soul and possessed of self-command.
The monarch becometh ever victorious and finally earneth heaven who hath
for his priest a Brahmana conversant with the rules of morality, who is a
master of words, and is pure and of good behaviour. The king should
always select an accomplished priest in order to acquire what he hath not
and protect what he hath. He who desireth his own prosperity should ever
be guided by his priest, for he may then obtain ever the whole earth
surrounded by her belt of seas. O son of Tapati, a king, who is without a
Brahmana, can never acquire any land by his bravery or glory of birth
alone. Know, therefore, O perpetuator of Kuru’s race, that the kingdom
lasteth for ever in which Brahmanas have power.’”



SECTION CLXXIII

(Chaitraratha Parva continued)

“Arjuna said, ‘Thou hast addressed me (more than once) as Tapatya. I
therefore wish to know what the precise significance of this word is, O
virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But
who is Tapati that we should be called Tapatyas?’

“Vaisampayana continued, ‘Thus addressed, the Gandharva related to
Dhananjaya, the son of Kunti, the (following) story well-known in the
three worlds.’

“The Gandharva said, ‘O son of Pritha, O foremost of all intelligent men,
I will duly recite to you in full this charming narrative. O, listen with
attention to what I say in explanation of why I have addressed thee as
Tapatya. That one in heaven who pervadeth by his light the whole
firmament had a daughter named Tapati equal unto himself. Tapati, the
daughter of the god Vivaswat, was the younger sister of Savitri, and she
was celebrated throughout the three worlds and devoted to ascetic
penances. There was no woman amongst the celestials, the Asuras, the
Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to
her in beauty. Of perfect, symmetrical and faultless features, of black
and large eyes, and in beautiful attire, the girl was chaste and of
perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought
that there was none in the three worlds who, for his beauty,
accomplishments, behaviour, and learning, deserved to be her husband.
Beholding her attain the age of puberty and, therefore, worthy of being
bestowed on a husband, her father knew no peace of mind, always thinking
of the person he should select. At that time, O son of Kunti, Riksha’s
son, that bull amongst the Kurus, the mighty king Samvarana, was duly
worshipping Surya with offerings of Arghya and flower-garlands and
scents, and with vows and fasts and ascetic penances of various kinds.
Indeed, Samvarana was worshipping Surya constantly in all his glory, with
devotion and humility and piety. And beholding Samvarana conversant with
all rules of virtue and unequalled on earth for beauty, Surya regarded
him as the fit husband for his daughter, Tapati. And, O thou of Kuru’s
race, Vivaswat then resolved to bestow his daughter on that best of
kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya
himself in the heavens filleth the firmament with his splendour, so did
king Samvarana on earth fill every region with the splendour of his good
achievements. And all men, O Partha, except Brahmanas, worshipped
Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing
the hearts of friends and Surya in scorching the hearts of foes. And, O
Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter
Tapati upon king Samvarana, who was possessed of such virtues and
accomplishments.

“Once on a time, O Partha, king Samvarana, endued with beauty (of person)
and immeasurable prowess, went on a hunting expedition to the under-woods
on the mountain-breast. While wandering in quest of deer, the excellent
steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,
died on the mountains. Abandoning the steed, the king, O Arjuna, began to
wander about upon the mountain-breast on foot and in course of his
wandering the monarch saw a maiden of large eyes and unrivalled beauty,
That grinder of hostile host--that tiger among kings--himself without a
companion, beholding there that maiden without a companion, stood
motionless gazing at her steadfastly. For her beauty, the monarch for
some moment believed her to be (the goddess) Sri herself. Next he
regarded her to be the embodiment of the rays emanating from Surya. In
splendour of her person she resembled a flame of fire, though in
benignity and loveliness she resembled a spotless digit of the moon. And
standing on the mountain-breast, the black-eyed maiden appeared like a
bright statue of gold. The mountain itself with its creepers and plants,
because of the beauty and attire of that damsel, seemed to be converted
into gold. The sight of that maiden inspired the monarch with a contempt
for all women that he had seen before. By beholding her, the king
regarded his eye-sight truly blessed. Nothing the king had seen from the
day of his birth could equal, he thought, the beauty of that girl. The
king’s heart and eyes were captivated by that damsel, as if they were
bound with a cord and he remained rooted to that spot, deprived of his
senses. The monarch thought that the artificer of so much beauty had
created it only after churning the whole world of gods Asuras and human
beings. Entertaining these various thoughts, king Samvarana regarded that
maiden as unrivalled in the three worlds for wealth of beauty.

“And the monarch of pure descent, beholding the beautiful maiden, was
pierced with Kama’s (Cupid’s) shafts and lost his peace of mind. Burnt
with the strong flame of desire the king asked that charming maiden,
still innocent, though in her full youth, saying, ‘Who art thou and
whose? Why also dost thou stay here? O thou of sweet smiles, why dost
thou wander alone in these solitary woods? Of every feature perfectly
faultless, and decked with every ornament, thou seemest to be the coveted
ornament of these ornaments themselves! Thou seemest not to be of
celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human
origin. O excellent lady, the best of women that I have ever seen or
heard of would not compare with thee in beauty! O thou of handsome face,
at sight of thee lovelier than the moon and graced with eyes like
lotus-petals, the god of desire is grinding me.’

“King Samvarana thus addressed that damsel in the forest, who however,
spoke not a word unto the monarch burning with desire. Instead, like
lightning in the clouds, that large-eyed maiden quickly disappeared in
the very sight of the monarch. The king then wandered through the whole
forest, like one out of his senses, in search of that girl of eyes like
lotus-petals. Failing to find her, that best of monarchs indulged in
copious lamentations and for a time stood motionless with grief.’”



SECTION CLXXIV

(Chaitraratha Parva continued)

“The Gandharva continued, ‘When that maiden disappeared, that feller of
hostile ranks deprived of his senses by Kama (concupiscence) himself fell
down on the earth. And as the monarch fell down, that maiden of sweet
smiles and prominent and round hips appeared again before him, and
smiling sweetly, said unto that perpetuator of Kuru’s race these honeyed
words, ‘Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee
not, O tiger among kings, to lose thy reason, a celebrated man as thou
art in the world.’ Addressed in these honeyed words, the king opened his
eyes and saw before him that selfsame girl of swelling hips. The monarch
who was burning with the flame of desire then addressed that black-eyed
damsel in accents, weak with emotion, and said, ‘Blest be thou O
excellent woman of black eyes! As I am burning with desire and paying
thee court, O, accept me! My life is ebbing away. O thou of large eyes,
for thy sake it is, O thou of the splendour of the filaments of the
lotus, that Kama is incessantly piercing me with his keen shafts without
stopping for a moment! O amiable and cheerful girl, I have been bitten by
Kama who is even like a venomous viper. O thou of swelling and large
hips, have mercy on me! O thou of handsome and faultless features, O thou
of face like unto the lotus-petal or the moon, O thou of voice sweet as
that of singing Kinnaras, my life now depends on thee! Without thee, O
timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is
piercing me incessantly! O large-eyed girl, be merciful unto me! It
becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it
behoveth thee to relieve me from such affliction by giving me thy love!
At first sight thou hast attracted my heart. My mind wandereth! Beholding
thee I like not to cast my eyes on any other woman! Be merciful! I am thy
obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed
girl at the sight of thee, the god of desire hath entered my heart, and
is piercing me with his shafts! O thou of lotus-eyes, the flame of desire
burneth within me! O, extinguish that flame with the water of thy love
poured on it! O beautiful lady, by becoming mine, pacify thou the
irrepressible god of desire that hath appeared here armed with his deadly
bow and arrows and that is piercing me incessantly with those keen shafts
of his! O thou of the fairest complexion, wed me according to the
Gandharva form, for, O thou of tapering hips, of all forms of marriage
the Gandharva hath been said to be the best.’

“The Gandharva continued, ‘Hearing those words of the monarch, Tapati
made answer, ‘O king, I am not the mistress of my own self! Be it known
that I am a maiden under the control of my father. If thou really
entertainest an affection for me, demand me of my father. Thou sayest, O
king, that thy heart hath been robbed by me. But thou also hast, at first
sight, robbed me of my heart; I am not the mistress of my body, and
therefore, O best of kings, I do not approach thee; women are never
independent. What girl is there in the three worlds that would not desire
thee for her husband, as thou art kind unto all thy dependents and as
thou art born in a pure race? Therefore, when the opportunity comes, ask
my father Aditya for my hand with worship, ascetic penances, and vows. If
my father bestoweth me upon thee, then, O king, I shall ever be thy
obedient wife. My name is Tapati and I am the younger sister of Savitri,
and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the
illuminator of the universe.’”



SECTION CLXXV

(Chaitraratha Parva continued)

“The Gandharva continued, ‘Saying this, Tapati of faultless features,
ascended the skies. The monarch thereupon again fell down on the earth.
His ministers and followers searching for him throughout the forest at
length came upon him lying on that solitary spot, and beholding that
excellent king, that mighty bowman, thus lying forsaken on the ground
like a rainbow dropped from the firmament, his minister-in-chief became
like one burnt by a flame of fire. Advancing hastily with affection and
respect, the minister raised that best of monarchs lying prostrate on the
ground and deprived of his senses by desire. Old in wisdom as in age, old
in achievements as in policy, the minister, after having raised the
prostrate monarch, became easy (in mind). Addressing the king in sweet
words that were also for his good, he said, ‘Blest be thou, O sinless
one! Fear not, O tiger among kings!’ The minister thought that the
monarch, that great feller of hostile ranks in battle, had been lying on
the ground overcome with hunger, thirst, and fatigue. The old man then
sprinkled over the crownless head of the monarch water that was cold and
rendered fragrant with lotus-petals. Slowly regaining his consciousness,
the mighty monarch sent away all his attendants with the exception of his
minister only. After those attendants had retired at his command, the
king sat upon the mountain-breast. Having purified himself duly, the king
sat upon that chief of mountains, and began, with joined palms and
upturned face, to worship Surya. King Samvarana, that smiter of all foes,
thought also of his chief priest Vasishtha, that best of Rishis. The king
continued to sit there day and night without intermission. The Brahmana
sage Vasishtha came there on the twelfth day: that great Rishi of soul
under perfect command knew at once by his ascetic power that the monarch
had lost his senses in consequence of Tapati. And that virtuous and best
of Munis, as soon as he knew this, desirous of benefiting the monarch who
was ever observant of vows, addressed him and gave him every assurance.
The illustrious Rishi, in the very sight of that monarch, ascended upward
to interview Surya, himself possessed of the splendour of that luminary.
The Brahmana then approached with joined hands the god of a thousand rays
and introduced himself cheerfully unto him, saying, ‘I am Vasishtha.’
Then Vivaswat of great energy said unto that best of Rishis, ‘Welcome art
thou, O great Rishi! Tell me what is in thy mind. O thou of great good
fortune, whatever thou demandest of me, O foremost of eloquent men, I
will confer on thee, however difficult it may be for me!’ Thus addressed
by Surya, the Rishi of great ascetic merit, bowing unto the god of light,
replied, saying, ‘O Vibhavasu, this thy daughter, Tapati, the younger
sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty
achievements, conversant with virtue, and of high soul. O
firmament-ranger, Samvarana will make a worthy husband for thy daughter.’
Thus addressed by the Rishi Vibhakara, resolved upon bestowing his
daughter upon Samvarana, saluted the Rishi, and replied unto him, saying,
‘Oh, Samvarana is the best of monarchs, thou art the best of Rishis,
Tapati is the best of women. What should we do, therefore, but bestow her
on Samvarana?’ With these words, the god Tapana, made over his daughter,
Tapati, of every feature perfectly faultless, unto the illustrious
Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted
the girl, Tapati, and taking leave of Surya, came back to the spot, where
that bull amongst the Kurus, of celestial achievements, was. King
Samvarana, possessed by love and with his heart fixed on Tapati,
beholding that celestial maiden of sweet smiles led by Vasishtha, became
exceedingly glad. And Tapati of fair eyebrows came down from the
firmament like lightning from the clouds, dazzling the ten points of the
heavens. And the illustrious Rishi Vasishtha of pure soul approached the
monarch after the latter’s twelve nights’ vow was over. It was thus that
king Samvarana obtained a wife after having worshipped with like the full
moon. And that mighty bowman, that foremost one in Kuru’s race having his
curiosity greatly excited by what he heard of Vasishtha’s ascetic power,
asked the Gandharva, saying, ‘I desire to hear of the Rishi whom thou
hast mentioned as Vasishtha. O, tell me in full about him! O chief of the
Gandharvas, tell me who this illustrious Rishi was that was the priest of
our forefathers.’ The Gandharva replied, ‘Vasishtha is Brahma’s spiritual
(lit, mind-born) son and Arundhati’s husband. Ever difficult of being
conquered by the very immortals, Desire and Wrath, conquered by
Vasishtha’s ascetic penances, used to shampoo his feet. Though his wrath
was excited by Viswamitra’s offence, that high-souled Rishi did not yet
exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at
the loss of his sons, he did not, as though powerless, though really
otherwise, do any dreadful act destructive of Viswamitra, Like the ocean
transgressing not its continents, Vasishtha transgressed not (the laws
of) Yama by bringing back his children from the domains of the king of
the dead. It was by obtaining that illustrious one who had conquered his
own self that Ikshvaku and other great monarchs acquired the whole earth.
And, O prince of Kuru’s race, it was by obtaining Vasishtha, that best of
Rishis as their priest, that those monarchs performed many grand
sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted
these monarchs in the performance of their sacrifices like Vrihaspati
assisting the immortals. Therefore, look ye for some accomplished and
desirable Brahmana conversant with the Vedas and in whose heart virtue
prevails, to appoint as your priest. A Kshatriya of good lineage,
desirous of extending his dominions by conquering the earth, should, O
Partha, first appoint a priest. He who is desirous of conquering the
earth should have a Brahmana before him. Therefore, O Arjuna, let some
accomplished and learned Brahmana, who has his senses under complete
control and who is conversant with religion, profit and pleasure, be your
priest.’”



Section CLXXVII

(Chaitraratha Parva continued)

“Vaisampayana continued, ‘Hearing this, Arjuna said, ‘O Gandharva, whence
arose the hostility between Viswamitra and Vasishtha both of whom dwelt
in a celestial hermitage? O, tell us all about it.’

“The Gandharva replied, ‘O Partha, the story of Vasishtha is regarded as
a Purana (legend) in all the three worlds. Listen to me as I recite it
fully. There was, in Kanyakuvja, O bull of Bharata’s race, a great king
of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had
a son named Viswamitra, that grinder of foes, possessing a large army and
many animals and vehicles. And Viswamitra, accompanied by his ministers,
used to roam in quest of deer through the deep woods and over picturesque
marascetic penances the propitious lord Vivaswat, by the help of
Vasishtha’s (ascetic power). And Samvarana, that bull among men with due
rites took Tapati’s hand on that mountain-breast which was resorted to by
the celestials and the Gandharvas. The royal sage, with the permission of
Vasishtha, desired to sport with his wife on that mountain. And the king
caused Vasishtha, to be proclaimed his regent in his capital and kingdom,
in the woods and gardens. And bidding farewell unto the monarch,
Vasishtha left him and went away. Samvarana, who sported on that mountain
like a celestial, sported with his wife in the woods and the under-woods
on that mountain for twelve full years. And, O best of the Bharatas, the
god of a thousand eyes poured no rain for twelve years on the capital and
on the kingdom of that monarch. Then, O chastiser of enemies, when that
season of drought broke out, the people of that kingdom, as also the
trees and lower animals began to die fast. And during the continuance of
that dreadful drought, not even a drop of dew fell from the skies and no
corn grew. And the inhabitants in despair, and afflicted with the fear of
hunger, left their homes and fled away in all directions. And the
famished people of the capital and the country began to abandon their
wives and children and grew reckless of one another. The people being
afflicted with hunger, without a morsel of food and reduced to skeletons,
the capital looked very much like the city of the king of the dead, full
of only ghostly beings. On beholding the capital reduced to such a state,
the illustrious and virtuous and best of Rishis, Vasishtha was resolved
upon applying a remedy and brought back unto the city that tiger among
kings, Samvarana, along with his wife, after the latter had passed so
long a period in solitude and seclusion. After the king had entered his
capital, things became as before, for, when that tiger among kings came
back to his own, the god of a thousand eyes, the slayer of Asuras, poured
rain in abundance and caused corn to grow. Revivified by the foremost of
virtuous souls the capital and the country became animated with extreme
joy. The monarch, with his wife, Tapati, once more performed sacrifices
for twelve years, like the lord Indra (god of rain) performing sacrifices
with his wife, Sachi.’

“The Gandharva continued, ‘This, O Partha, is the history of Tapati of
old, the daughter of Vivaswat. It is for her that thou art (called)
Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the
foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be
called Tapatya.’”



SECTION CLXXVI

(Chaitraratha Parva continued)

“Vaisampayana said, ‘That bull among the Bharatas, Arjuna, hearing these
words of the Gandharva, was inspired with feelings of devotion and stood
shes (???--JBH), killing deer and wild boars. Once on a time, while out
in quest of deer, the king became weak with exertion and thirst. The
monarch arrived in that state at the asylum of Vasishtha, and the blessed
and illustrious Rishi beholding him arrive, reverenced with his homage
that best of men, king Viswamitra. And O Bharata, the Rishi saluted the
monarch by offering him water to wash his face and feet with, and Arghya,
and wild fruits, and clarified butter. For the illustrious Rishi had a
cow yielding anything that was desired of her. When she was addressed,
saying, ‘O give’,--she always yielded the article that was sought. And
she yielded various fruits and corn, wild or grown in gardens and fields,
and milk, and many excellent nutritive viands full of six different kinds
of juice (taste?) and like unto nectar itself, and various other kinds of
enjoyable things, O Arjuna, of ambrosial taste for drinking and eating,
and for licking and sucking, and also many precious gems and robes of
various kinds. With these desirable objects in profusion the monarch was
worshipped. And the king with his minister and troops became highly
pleased. And the monarch wondered much, beholding that cow with six
elevated limbs and the beautiful flanks and hips, and five limbs that
were broad, and eyes prominent like those of the frog and beautiful in
size, and high udders, and faultless make, and straight and uplifted
ears, and handsome horns, and well-developed head and neck.

“And, O prince, the son of Gadhi, gratified with everything and
applauding the cow named Nandini, addressed the Rishi, saying, ‘O
Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand
kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).’

“Hearing these words of Viswamitra, Vasishtha said, ‘O sinless one, this
cow hath been kept by me for the sake of the gods, guests, and the
Pitris, as also for my sacrifices. I cannot give Nandini in exchange for
even thy kingdom.’ Viswamitra replied, ‘I am a Kshatriya, but thou art a
Brahmana devoted to asceticism and study. Is there any energy in
Brahmanas who are peaceful and who have their souls under perfect
command? When thou givest me not what I desire in exchange even for ten
thousand cows, I will not abandon the practice of my order; I will take
thy cow even by force!’

“Vasishtha said, ‘Thou art a Kshatriya endued with might of arms. Thou
art a powerful monarch. O, do in haste what thou desirest; and stop not
to consider its propriety.’

“The Gandharva continued, ‘Thus addressed by Vasishtha, Viswamitra, O
Partha, then forcibly seized Nandini, that cow (white) like the swan or
the moon, and attempted to take her away, afflicting her with stripes and
persecuting her otherwise. The innocent Nandini then began, O Partha, to
low piteously, and approaching the illustrious Vasishtha stood before him
with uplifted face. Though persecuted very cruelly, she refused to leave
the Rishi’s asylum.’

“Beholding her in that plight, Vasishtha said, ‘O amiable one, thou art
lowing repeatedly and I am hearing thy cries. But, O Nandini, even
Viswamitra is taking thee away by force, what can I do in this matter, as
I am a forgiving Brahmana?’

“The Gandharva continued, ‘Then, O bull in Bharata’s race, Nandini,
alarmed at the sight of Viswamitra’s troops and terrified by Viswamitra
himself, approached the Rishi still closer, and said, ‘O illustrious one,
why art thou so indifferent to my poor self afflicted with the stripes of
the cruel troops of Viswamitra and crying so piteously as if I were
masterless?’ Hearing these words of the crying and persecuted Nandini,
the great Rishi lost not his patience nor turned from his vow of
forgiveness. He replied, ‘The Kshatriya’s might lies in physical
strength, the Brahmana’s in forgiveness. Because I cannot give up
forgiveness, go thou, O Nandini, if thou choosest.’ Nandini answered,
‘Castest thou me away, O illustrious one, that thou sayest so? If thou
dost not cast me off, I cannot, O Brahmana, be taken away by force.’
Vasishtha said, ‘O blessed one, I do not cast thee off! Stay if thou
canst! O, yonder is thy calf, tied with a stout cord, and even now being
weakened by it!’

“The Gandharva continued, ‘Then the cow of Vasishtha, hearing the word
stay, raised her head and neck upward, and became terrible to behold.
With eyes red with rage and lowing repeatedly, she then attacked
Viswamitra’s troops on all sides. Afflicted with their stripes and
running hither and thither with those red eyes of hers, her wrath
increased. Blazing with rage, she soon became terrible to behold like
unto the sun in his midday glory. And from her tail she began to rain
showers of burning coals all around. And some moments after, from her
tail she brought forth an army of Palhavas, and from her udders, an army
of Dravidas and Sakas; and from her womb, an army of Yavanas, and from
her dung, an army of Savaras; and from her urine, an army of Kanchis; and
from her sides, an army of Savaras. And from the froth of her mouth came
out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the
barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas
with Keralas, and numerous other Mlechchhas. And that vast army of
Mlechchhas in various uniforms, and armed with various weapons, as soon
as it sprang into life, deploying in the very sight of Viswamitra,
attacked that monarch’s soldiers. And so numerous was that Mlechchha host
that each particular soldier of Viswamitra was attacked by a band of six
or seven of their enemies. Assailed with a mighty shower of weapons,
Viswamitra’s troops broke and fled, panic-stricken, in all directions,
before his very eyes. But, O bull in Bharata’s race, the troops of
Vasishtha, though excited with wrath, took not the life of any of
Viswamitra’s troops. Nandini simply caused the monarch’s army to be
routed and driven off. And driven (from the asylum) twenty-seven full
miles, panic-stricken, they shrieked aloud and beheld not anyone that
could protect them. Viswamitra, beholding this wonderful feat that
resulted from Brahmana prowess, became disgusted with Kshatriya prowess
and said, ‘O, fie on Kshatriya prowess! Brahmana prowess is true prowess!
In judging of strength and weakness, I see that asceticism is true
strength.’ Saying this, the monarch, abandoning his large domains and
regal splendour and turning his back upon all pleasures, set his mind on
asceticism. Crowned with success in asceticism and filling the three
worlds with the heat of his ascetic penances, he afflicted all creatures
and finally became a Brahmana. The son of Kusika at last drank Soma with
Indra himself (in Heaven).’”



SECTION CLXXVIII

(Chaitraratha Parva continued)

“The Gandharva continued, ‘There was, O Partha, a king in this world,
named Kalmashapada, who was of the race of Ikshvaku and was unequalled on
earth for prowess. One day the king went from his capital into the woods
for purposes of hunting, and this grinder of foes pierced (with his
arrows) many deer and wild boars. And in those deep woods the king also
slew many rhinoceroses. Engaged in sport for some length of time, the
monarch became very much fatigued and at last he gave up the chase,
desiring to rest awhile.

“The great Viswamitra, endued with energy, had, a little while ago,
desired to make that monarch his disciple. As the monarch, afflicted with
hunger and thirst, was proceeding through the woods, he came across that
best of Rishis, the illustrious son of Vasishtha, coming along the same
path. The king ever victorious in battle saw that Muni bearing the name
of Saktri, that illustrious propagator of Vasishtha’s race, the eldest of
the high-souled Vasishtha’s hundred sons, coming along from opposite
direction. The king, beholding him said, ‘Stand out of our way.’ The
Rishi, addressing the monarch in a conciliatory manner, said unto him
sweetly, ‘O king, this is my way. This is the eternal rule of morality
indicated in every treatise on duty and religion, viz., that a king
should ever make way for Brahmanas.’ Thus did they address each other
respecting their right of way. ‘Stand aside, stand aside’, were the words
they said unto each other. The Rishi, who was in the right, did not
yield, nor did the king yield to him from pride and anger. That best of
monarchs, enraged at the Rishi, refusing to yield him the way, acted like
a Rakshasa, striking him with his whip. Thus whipped by the monarch, that
best of Rishis, the son of Vasishtha, was deprived of his senses by
anger, and speedily cursed that first of monarchs, saying, ‘O worst of
kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from
this day, became a Rakshasa subsisting on human flesh! Hence, thou worst
of kings! thou shalt wander over the earth, affecting human form!’ Thus
did the Rishi Sakti, endued with great prowess, speak unto king
Kalmashapada. At this time Viswamitra, between whom and Vasishtha there
was a dispute about the discipleship of Kalmashapada, approached the
place where that monarch and Vasishtha’s son were. And, O Partha, that
Rishi of severe ascetic penances, viz., Viswamitra of great energy,
approached the pair (knowing by his spiritual insight that they had been
thus quarrelling with each other). After the curse had been pronounced,
that best of monarchs knew that Rishi to be Vasishtha’s son and equal
unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of
benefiting himself, remained on that spot, concealed from the sight of
both by making himself invisible. Then that best of monarchs, thus cursed
by Saktri, desiring to propitiate the Rishi began to humbly beseech him.
And, O chief of the Kurus, Viswamitra, ascertaining the disposition of
the king (and fearing that the difference might be made up), ordered a
Rakshasa to enter the body of the king. And a Rakshasa of the name of
Kinkara then entered the monarch’s body in obedience to Saktri’s curse
and Viswamitra’s command. And knowing, O chastiser of foes, that the
Rakshasa had possessed himself of the monarch, that best of Rishis,
Viswamitra, then left the spot and went away.

“Shortly after, O Partha, the monarch, possessed by the Rakshasa and
terribly afflicted by him, lost all his senses. At this time a Brahmana
beheld the king in the woods. Afflicted with hunger, that Brahmana begged
of the king some food with meat. The royal sage, Kalmashapada, that
cherisher of friends, answered the Brahmana, saying, ‘Stay thou here, O
Brahmana for a moment. On my return, I will give thee whatever food thou
desirest.’ Having said this, the monarch went away, but the Brahmana
stayed on there. The high-minded king having roved for some time at
pleasure and according to his will, at last entered his inner apartment.
Thus waking at midnight and remembering his promise, he summoned his cook
and told him of his promise unto the Brahmana staying in the forest. And
he commanded him, saying, ‘Hie thee to that forest. A Brahmana waiteth
for me in the hope of food. Go and entertain him with food and meat.’

“The Gandharva continued, ‘Thus commanded, the cook went out in search of
meat. Distressed at not having found any, he informed the king of his
failure. The monarch, however, possessed as he was by the Rakshasa,
repeatedly said, without scruple of any kind, ‘Feed him with human
flesh.’ The cook, saying, ‘So be it,’ went to the place where the
(king’s) executioners were, and thence taking human flesh and washing and
cooking it duly and covering it with boiled rice offered it unto that
hungry Brahmana devoted to ascetic penances. But that best of Brahmanas,
seeing with his spiritual sight that the food was unholy and, therefore,
unworthy of being eaten, said these words with eyes red with anger,
‘Because that worst of kings offereth me food that is unholy and unworthy
of being taken, therefore that wretch shall have himself a fondness for
such food. And becoming fond of human flesh as cursed by Saktri of old,
the wretch shall wander over the earth, alarming and otherwise troubling
all creatures.’ The curse, therefore, on that king, thus repeated a
second time, became very strong, and the king, possessed by a Rakshasa
disposition, soon lost all his senses.

“A little while after, O Bharata, that best of monarchs, deprived of all
his senses by the Rakshasa within him, beholding Saktri who had cursed
him, said, ‘Because thou hast pronounced on me this extraordinary curse,
therefore, I shall begin my life of cannibalism by devouring thee.’
Having said this, the king immediately slew Saktri and ate him up, like a
tiger eating the animal it was fond of. Beholding Saktri thus slain and
devoured, Viswamitra repeatedly urged that Rakshasa (who was within the
monarch) against the other sons of Vasishtha. Like a wrathful lion
devouring small animals, that Rakshasa soon devoured the other sons of
the illustrious Vasishtha that were junior to Saktri in age. But
Vasishtha, learning that all his sons had been caused to be slain by
Viswamitra, patiently bore his grief like the great mountain that bears
the earth. That best of Munis, that foremost of intelligent men, was
resolved rather to sacrifice his own life than exterminate (in anger) the
race of Kusikas. The illustrious Rishi threw himself down from the summit
of Meru, but he descended on the stony ground as though on a heap of
cotton. And, O son of Pandu, when the illustrious one found that death
did not result from that fall, he kindled a huge fire in the forest and
entered it with alacrity. But that fire, though burning brightly,
consumed him not. O slayer of foes, that blazing fire seemed to him cool.
Then the great Muni under the influence of grief, beholding the sea, tied
a stony weight to his neck and threw himself into its waters. But the
waves soon cast him ashore. At last when that Brahmana of rigid vows
succeeded not in killing himself by any means, he returned, in distress
of heart, to his asylum.’”



SECTION CLXXIX

(Chaitraratha Parva continued)

“The Gandharva continued, ‘Beholding his asylum bereft of his children,
the Muni afflicted with great grief left it again. And in course of his
wandering he saw, O Partha, a river swollen with the waters of the rainy
season, sweeping away numberless trees and plants that had grown on its
margin. Beholding this, O thou of Kuru’s race, the distressed Muni
thinking that he would certainly be drowned if he fell into the waters of
that river, he tied himself strongly with several cords and flung
himself, under the influence of grief, into the current of that mighty
stream. But, O slayer of foes, that stream soon cut those cords and cast
the Rishi ashore. And the Rishi rose from the bank, freed from the cords
with which he had tied himself. And because his cords were thus broken
off by the violence of the current, the Rishi called the stream by the
name of Vipasa (the cord-breaker). For his grief the Muni could not, from
that time, stay in one place; he began to wander over mountains and along
rivers and lakes. And beholding once again a river named Haimavati
(flowing from Himavat) of terrible aspect and full of fierce crocodiles
and other (aquatic) monsters, the Rishi threw himself into it, but the
river mistaking the Brahmana for a mass of (unquenchable) fire,
immediately flew in a hundred different directions, and hath been known
ever since by the name of the Satadru (the river of a hundred courses).
Seeing himself on the dry land even there he exclaimed, ‘O, I cannot die
by my own hands!’ Saying this, the Rishi once more bent his steps towards
his asylum. Crossing numberless mountains and countries, as he was about
to re-enter his asylum, he was followed by his daughter-in-law named
Adrisyanti. As she neared him, he heard the sound from behind of a very
intelligent recitation of the Vedas with the six graces of elocution.
Hearing that sound, the Rishi asked, ‘Who is it that followeth me?’ His
daughter-in-law then answered, ‘I am Adrisyanti, the wife of Saktri. I am
helpless, though devoted to asceticism.’ Hearing her, Vasishtha said, ‘O
daughter, whose is this voice that I heard, repeating the Vedas along
with the Angas like unto the voice of Saktri reciting the Vedas with the
Angas?’ Adrisyanti answered, ‘I bear in my womb a child by thy son
Saktri. He hath been here full twelve years. The voice thou hearest is
that of the Muni, who is reciting the Vedas.’

“The Gandharva continued, ‘Thus addressed by her the illustrious
Vasishtha became exceedingly glad. And saying, ‘O, there is a child (of
my race)!’--he refrained, O Partha, from self-destruction. The sinless
one accompanied by his daughter-in-law, then returned to his asylum. And
the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada.
The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi,
became filled with wrath and rose up, desiring to devour him. And
Adrisyanti beholding before her that the Rakshasa of cruel deeds,
addressed Vasishtha in these words, full of anxiety and fear, ‘O
illustrious one, the cruel Rakshasa, like unto Death himself armed with
(his) fierce club, cometh towards us with a wooden club in hand! There is
none else on earth, except thee, O illustrious one, and, O foremost of
all that are conversant with the Vedas to restrain him today. Protect me,
O illustrious one, from this cruel wretch of terrible mien. Surely, the
Rakshasa cometh hither to devour us’ Vasishtha, hearing this, said, ‘Fear
not, O daughter, there is no need of any fear from any Rakshasa. This one
is no Rakshasa from whom thou apprehendest such imminent danger. This is
king Kalmashapada endued with great energy and celebrated on earth. That
terrible man dwelleth in these woods.’

“The Gandharva continued, ‘Beholding him advancing, the illustrious Rishi
Vasishtha, endued with great energy, restrained him, O Bharata, by
uttering the sound Hum. Sprinkling him again with water sanctified with
incantations the Rishi freed the monarch from that terrible curse. For
twelve years the monarch had been overwhelmed by the energy of
Vasishtha’s son like Surya seized by the planet (Rahu) during the season
of an eclipse. Freed from the Rakshasa the monarch illumined that large
forest by his splendour like the sun illumining the evening clouds.
Recovering his power of reason, the king saluted that best of Rishis with
joined palms and said, ‘O illustrious one, I am the son of Sudasa and thy
disciple, O best of Munis! O, tell me what is thy pleasure and what I am
to do.’ Vasishtha replied, saying, ‘My desire hath already been
accomplished. Return now to thy kingdom and rule thy subjects. And, O
chief of men, never insult Brahmanas any more.’ The monarch replied, ‘O
illustrious one, I shall never more insult superior Brahmanas. In
obedience to thy command I shall always worship Brahmanas. But, O best of
Brahmanas, I desire to obtain from thee that by which, O foremost of all
that are conversant with the Vedas, I may be freed from the debt I owe to
the race of Ikshvaku! O best of men, it behoveth thee to grant me, for
the perpetuation of Ikshvaku’s race, a desirable son possessing beauty
and accomplishments and good behaviour.’

“The Gandharva continued, ‘Thus addressed, Vasishtha, that best of
Brahmanas devoted to truth replied unto that mighty bowman of a monarch,
saying, ‘I will give you.’ After some time, O prince of men, Vasishtha,
accompanied by the monarch, went to the latter’s capital known all over
the earth by the name of Ayodhya. The citizens in great joy came out to
receive the sinless and illustrious one, like the dwellers in heaven
coming out to receive their chief. The monarch, accompanied by Vasishtha,
re-entered his auspicious capital after a long time. The citizens of
Ayodhya beheld their king accompanied by his priest, as if he were the
rising sun. The monarch who was superior to everyone in beauty filled by
his splendour the whole town of Ayodhya, like the autumnal moon filling
by his splendour the whole firmament. And the excellent city itself, in
consequence of its streets having been watered and swept, and of the rows
of banners and pendants beautifying it all around, gladdened the
monarch’s heart. And, O prince of Kuru’s race, the city filled as it was
with joyous and healthy souls, in consequence of his presence, looked gay
like Amaravati with the presence of the chief of the celestials. After
the royal sage had entered his capital, the queen, at the king’s command,
approached Vasishtha. The great Rishi, making a covenant with her, united
himself with her according to the high ordinance. And after a little
while, when the queen conceived, that best of Rishis, receiving the
reverential salutations of the king, went back to his asylum. The queen
bore the embryo in her womb for a long time. When she saw that she did
not bring forth anything, she tore open her womb by a piece of stone. It
was then that at the twelfth year (of the conception) was born Asmaka,
that bull amongst men, that royal sage who founded (the city of)
Paudanya.’”



SECTION CLXXX

(Chaitraratha Parva continued)

“The Gandharva continued, ‘Then, O Partha, Adrisyanti, who had been
residing in Vasishtha’s asylum, brought forth (when the time came) a son
who was the perpetuator of Saktri’s race and who was a second Saktri in
everything. O foremost of Bharatas, that best of Munis, the illustrious
Vasishtha himself performed the usual after-birth ceremonies of his
grandson. And, because the Rishi Vasishtha had resolved on
self-destruction but had abstained therefrom as soon as he knew of the
existence of that child, that child, when born, was called Parasara (the
vivifier of the dead). The virtuous Parasara, from the day of his birth,
knew Vasishtha for his father and behaved towards the Muni as such. One
day, O son of Kunti, the child addressed Vasishtha, that first of
Brahmana sages, as father, in the presence of his mother Adrisyanti.
Adrisyanti, hearing the very intelligible sound father sweetly uttered by
her son, addressed him with tearful eyes and said, ‘O child, do not
address this thy grandfather as father? Thy father, O son, has been
devoured by a Rakshasa in a different forest. O innocent one, he is not
thy father whom thou regardest so. The revered one is the father of that
celebrated father of thine.’ Thus addressed by his mother that best of
Rishis of truthful speech, gave way to sorrow, but soon fired up and
resolved to destroy the whole creation. Then that illustrious and great
ascetic Vasishtha, that foremost of all persons conversant with Brahma,
that son of Mitravaruna, that Rishi acquainted with positive truth,
addressed his grandson who had set his heart upon the destruction of the
world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in
driving out that resolution from his grandson’s mind.’

“The Gandharva continued, ‘Then Vasishtha said, ‘There was a celebrated
king of the name of Kritavirya. That bull among the kings of the earth
was the disciple of the Veda-knowing Bhrigus. That king, O child, after
performing the Soma sacrifice, gratified the Brahmanas with great
presents of rice and wealth. After that monarch had ascended to heaven,
an occasion came when his descendants were in want of wealth. And knowing
that the Bhrigus were rich, those princes went unto those best of
Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect
their wealth, buried it under earth; and some from fear of the
Kshatriyas, began to give away their wealth unto (other) Brahmanas; while
some amongst them duly gave unto the Kshatriyas whatever they wanted. It
happened, however, that some Kshatriyas, in digging as they pleased at
the house of particular Bhargava, came upon a large treasure. And the
treasure was seen by all those bulls among Kshatriyas who had been there.
Enraged at what they regarded as the deceitful behaviour of the Bhrigus,
the Kshatriyas insulted the Brahmanas, though the latter asked for mercy.
And those mighty bowmen began to slaughter the Bhrigus with their sharp
arrows. And the Kshatriyas wandered over the earth, slaughtering even the
embryos that were in the wombs of the women of the Bhrigu race. And while
the Bhrigu race was thus being exterminated, the women of that tribe fled
from fear to the inaccessible mountains of Himavat. And one amongst these
women, of tapering thighs, desiring to perpetuate her husband’s race,
held in one of her thighs an embryo endued with great energy. A certain
Brahmana woman, however, who came to know this fact, went from fear unto
the Kshatriyas and reported the matter unto them. And the Kshatriyas then
went to destroy that embryo. Arrived at the place, they beheld the
would-be mother blazing with inborn energy, and the child that was in her
thigh came out tearing up the thigh and dazzling the eyes of those
Kshatriyas like the midday sun. Thus deprived of their eyes, the
Kshatriyas began to wander over those inaccessible mountains. And
distressed at the loss of sight, the princes were afflicted with woe, and
desirous of regaining the use of their eyes they resolved to seek the
protection of that faultless woman. Then those Kshatriyas, afflicted with
sorrow, and from loss of sight like unto a fire that hath gone out,
addressed with anxious hearts that illustrious lady, saying, ‘By thy
grace. O lady, we wish to be restored to sight. We shall then return to
our homes all together and abstain for ever from our sinful practice. O
handsome one, it behoveth thee with thy child to show us mercy. It
behoveth thee to favour these kings by granting them their eye-sight.’”



SECTION CLXXXI

(Chaitraratha Parva continued)

“Vasishtha continued, ‘The Brahmana lady, thus addressed by them, said,
‘Ye children, I have not robbed you of your eye-sight, nor am I angry
with you. This child, however, of the Bhrigu race hath certainly been
angry with you. There is little doubt, ye children, that ye have been
robbed of your sight by that illustrious child whose wrath hath been
kindled at the remembrance of the slaughter of his race. Ye children,
while ye were destroying even the embryos of the Bhrigu race, this child
was held by me in my thigh for a hundred years! And in order that the
prosperity of Bhrigu’s race might be restored, the entire Vedas with
their branches came unto this one even while he was in the womb. It is
plain that this scion of the Bhrigu race, enraged at the slaughter of his
fathers, desireth to slay you! It is by his celestial energy that your
eyes have been scorched. Therefore, ye children, pray ye unto this my
excellent child born of my thigh. Propitiated by your homage he may
restore your eye-sight.’

“Vasishtha continued, ‘Hearing those words of the Brahmana lady, all
these princes addressed the thigh-born child, saying, ‘Be propitious!’
And the child became propitious unto them. And that best of Brahmana
Rishis, in consequence of his having been born after tearing open his
mother’s thigh, came to be known throughout the three worlds by the name
of Aurva (thigh-born). And those princes regaining their eye-sight went
away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the
whole world. And the high-souled Rishi set his heart, O child, upon the
destruction of every creature in the world. And that scion of the Bhrigu
race, for paying homage (as he regarded) unto his slaughtered ancestors,
devoted himself to the austerest of penances with the object of
destroying the whole world. And desirous of gratifying his ancestors, the
Rishi afflicted by his severe asceticism the three worlds with the
celestials, the Asuras and human beings. The Pitris, then, learning what
the child of their race was about, all came from their own region unto
the Rishi and addressing him said:

‘Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath
been witnessed by us. Be propitious unto the three worlds. O, control thy
wrath. O child, it was not from incapacity that the Bhrigus of souls
under complete control were, all of them, indifferent to their own
destruction at the hands of the murderous Kshatriyas. O child, when we
grew weary of the long periods of life alloted to us, it was then that we
desired our own destruction through the instrumentality of the
Kshatriyas. The wealth that the Bhrigus had placed in their house
underground had been placed only with the object of enraging the
Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as
we were desirous of heaven, of what use could wealth be to us? The
treasurer of heaven (Kuvera) had kept a large treasure for us. When we
found that death could not, by any means, overtake us all, it was then, O
child, that we regarded this as the best means (of compassing our
desire). They who commit suicide never attain to regions that are
blessed. Reflecting upon this, we abstained from self-destruction. That
which, therefore thou desirest to do is not agreeable to us. Restrain thy
mind, therefore, from the sinful act of destroying the whole world. O
child, destroy not the Kshatriyas nor the seven worlds. O, kill this
wrath of thine that staineth thy ascetic energy.’”



SECTION CLXXXII

(Chaitraratha Parva continued)

“The Gandharva said, ‘Vasishtha after this, continued the narration
saying, ‘Hearing these words of the Pitris, Aurva, O child, replied unto
them to this effect:

‘Ye Pitris, the vow I have made from anger for the destruction of all the
worlds, must not go in vain. I cannot consent to be one whose anger and
vows are futile. Like fire consuming dry woods, this rage of mine will
certainly consume me if I do not accomplish my vow. The man that
represseth his wrath that hath been excited by (adequate) cause, becometh
incapable of duly compassing the three ends of life (viz., religion,
profit and pleasure). The wrath that kings desirous of subjugating the
whole earth exhibit, is not without its uses. It serveth to restrain the
wicked and to protect the honest. While lying unborn within my mother’s
thigh, I heard the doleful cries of my mother and other women of the
Bhrigu race who were then being exterminated by the Kshatriyas. Ye
Pitris, when those wretches of Kshatriyas began to exterminate the
Bhrigus together with unborn children of their race, it was then that
wrath filled my soul. My mother and the other women of our race, each in
an advanced state of pregnancy, and my father, while terribly alarmed,
found not in all the worlds a single protector. Then when the Bhrigu
women found not a single protector, my mother held me in one of her
thighs. If there be a punisher of crimes in the worlds no one in all the
worlds would dare commit a crime; if he findeth not a punisher, the
number of sinners becometh large. The man who having the power to prevent
or punish sin doth not do so knowing that a sin hath been committed, is
himself defiled by that sin. When kings and others, capable of protecting
my fathers, protect them not, postponing that duty preferring the
pleasures of life, I have just cause to be enraged with them. I am the
lord of the creation, capable of punishing its iniquity. I am incapable
of obeying your command. Capable of punishing this crime, if I abstain
from so doing, men will once more have to undergo a similar persecution.
The fire of my wrath too that is ready to consume the worlds, if
repressed, will certainly consume by its own energy my own self. Ye
masters, I know that ye ever seek the good of the worlds: direct me,
therefore, as to what may benefit both myself and the worlds.’

“Vasishtha continued, ‘The Pitris replied saying, O, throw this fire that
is born of thy wrath and that desireth to consume the worlds, into the
waters. That will do thee good. The worlds, indeed, are all dependent on
water (as their elementary cause). Every juicy substance containeth
water, indeed the whole universe is made of water. Therefore, O thou best
of Brahmanas, cast thou this fire of thy wrath into the waters. If,
therefore, thou desirest it, O Brahmana, let this fire born of thy wrath
abide in the great ocean, consuming the waters thereof, for it hath been
said that the worlds are made of water. In this way, O thou sinless one,
thy word will be rendered true, and the worlds with the gods will not be
destroyed.’

“Vasishtha continued, ‘Then, O child, Aurva cast the fire of his wrath
into the abode of Varuna. And that fire which consumeth the waters of the
great ocean, became like unto a large horse’s head which persons
conversant with the Vedas call by the name of Vadavamukha. And emitting
itself from that mouth it consumeth the waters of the mighty ocean. Blest
be thou! It behoveth not thee, therefore, to destroy the worlds. O thou
Parasara, who art acquainted with the higher regions, thou foremost of
wise men!’”



SECTION CLXXXIII

(Chaitraratha Parva continued)

“The Gandharva continued, ‘The Brahmana sage (Parasara) thus addressed by
the illustrious Vasishtha restrained his wrath from destroying the
worlds. But the Rishi Parasara endued with great energy--the son of
Saktri--the foremost of all persons acquainted with the Vedas--performed
a grand Rakshasa sacrifice. And remembering the slaughter of (his father)
Saktri, the great Muni began to consume the Rakshasas, young and old, in
the sacrifice he performed. And Vasishtha did not restrain him from this
slaughter of the Rakshasa, from the determination of not obstructing this
second vow (of his grandson). And in that sacrifice the great Muni
Parasara sat before three blazing fires, himself like unto a fourth fire.
And the son of Saktri, like the Sun just emerging from the clouds,
illuminated the whole firmament by that stainless sacrifice of his into
which large were the libations poured of clarified butter. Then Vasishtha
and the other Rishis regarded that Muni blazing with his own energy as if
he were the second Sun. Then the great Rishi Atri of liberal soul
desirous of ending that sacrifice, an achievement highly difficult for
others,--came to that place. And there also came, O thou slayer of all
foes, Pulastya and Pulaha, and Kratu the performer of many great
sacrifices, all influenced by the desire of saving the Rakshasas. And, O
thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas
had already been slain, told these words unto Parasara that oppressor of
all enemies:

‘There is no obstruction, I hope, to this sacrifice of thine, O child!
Takest thou any pleasure, O child, in this slaughter of even all those
innocent Rakshasas that know nothing of thy father’s death. It behoveth
thee not to destroy any creatures thus. This, O child, is not the
occupation of a Brahmana devoted to asceticism. Peace is the highest
virtue. Therefore, O Parasara, establish thou peace. How hast thou, O
Parasara, being so superior, engaged thyself in such a sinful practice?
It behoveth not thee to transgress against Saktri himself who was
well-acquainted with all rules of morality. It behoveth not thee to
extirpate any creatures. O descendant of Vasishtha’s race, that which
befell thy father was brought about by his own curse. It was for his own
fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was
capable of devouring Saktri; he himself provided for his own death. And,
O Parasara, Viswamitra was only a blind instrument in that matter. Both
Saktri and Kalmashapada, having ascended to heaven are enjoying great
happiness. And, the other sons also of the great Rishi Vasishtha who were
younger than Saktri, are even now enjoying themselves with the
celestials. And, O child, O offspring of Vasishtha’s son, thou hast also
been, in this sacrifice, only an instrument in the destruction of these
innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine.
Let it come to an end.’

“The Gandharva continued, ‘Thus addressed by Pulastya, as also by the
intelligent Vasishtha, that mighty Muni--the son of Saktri then brought
that sacrifice to an end. And the Rishi cast the fire that he had ignited
for the purpose of the Rakshasas’ sacrifice into the deep woods on the
north of the Himavat. And that fire may be seen to this day consuming
Rakshasas and trees and stones in all seasons.’”



SECTION CLXXXIV

(Chaitraratha Parva continued)

“Arjuna asked, ‘What for, O Gandharva, did king Kalmashapada command his
queen to go unto that foremost of all persons conversant with the
Vedas--the master Vasishtha? Why also did that illustrious and great
Rishi Vasishtha himself who was acquainted with every rule of morality
know a woman he should not have known? O friend, was this an act of sin
on the part of Vasishtha? It behoveth thee to remove the doubts I
entertain and refer to thee for solution.’

“The Gandharva replied, saying, ‘O irrepressible Dhananjaya, listen to me
as I answer the question thou hast asked in respect of Vasishtha and king
Kalmashapada that cherisher of friends. O thou best of the Bharatas, I
have told thee all about the curse of king Kalmashapada by Saktri, the
illustrious son of Vasishtha. Brought under the influence of the curse,
that smiter of all foes--king Kalmashapada--with eyes whirling in anger
went out of his capital accompanied by his wife. And entering with his
wife the solitary woods the king began to wander about. And one day while
the king under the influence of the curse was wandering through that
forest abounding in several kinds of deer and various other animals and
overgrown with numerous large trees and shrubs and creepers and
resounding with terrible cries, he became exceedingly hungry. And the
monarch thereupon began to search for some food. Pinched with hunger, the
king at last saw, in a very solitary part of the woods, a Brahmana and
his wife enjoying each other. Alarmed at beholding the monarch the couple
ran away, their desire ungratified. Pursuing the retreating pair, the
king forcibly seized the Brahmana. Then the Brahmani, beholding her lord
seized, addressed the monarch, saying, ‘Listen to what I say, O monarch
of excellent vows! It is known all over the world that thou art born in
the solar race, and that thou art ever vigilant in the practice of
morality and devoted to the service of thy superiors. It behoveth thee
not to commit sin, O thou irrepressible one, deprived though thou hast
been of thy senses by (the Rishi’s) curse. My season hath come, and
wishful of my husband’s company I was connected with him. I have not been
gratified yet. Be propitious unto us, O thou best of kings! Liberate my
husband.’ The monarch, however, without listening to her cries cruelly
devoured her husband like a tiger devouring its desirable prey. Possessed
with wrath at this sight, the tears that that woman shed blazed up like
fire and consumed everything in that place. Afflicted with grief at the
calamity that overtook her lord, the Brahmani in anger cursed the royal
sage Kalmashapada, ‘Vile wretch, since thou hast today cruelly devoured
under my very nose my illustrious husband dear unto me, even before my
desires have been gratified, therefore shall thou, O wicked one afflicted
by my curse, meet with instant death when thou goest in for thy wife in
season. And thy wife, O wretch, shall bring forth a son uniting herself
with that Rishi Vasishtha whose children have been devoured by thee. And
that child, O worst of kings, shall be the perpetuator of thy race.’ And
cursing the monarch thus, that lady of Angira’s house bearing every
auspicious mark, entered the blazing fire in the very sight of the
monarch. And, O thou oppressor of all foes, the illustrious and exalted
Vasishtha by his ascetic power and spiritual insight immediately knew
all. And long after this, when the king became freed from his curse, he
approached his wife Madayanati when her season came. But Madayanati
softly sent him away. Under the influence of passion the monarch had no
recollection of that curse. Hearing, however, the words of his wife, the
best of kings became terribly alarmed. And recollecting the curse he
repented bitterly of what he had done. It was for this reason, O thou
best of men, that the monarch infected with the Brahmani’s curse,
appointed Vasishtha to beget a son upon his queen.’”



SECTION CLXXXV

(Chaitraratha Parva continued)

“Arjuna asked, ‘O Gandharva, thou art acquainted with everything. Tell
us, therefore, which Veda-knowing Brahmana is worthy to be appointed as
our priest.’

“The Gandharva replied, ‘There is in these woods a shrine of the name of
Utkochaka. Dhaumya, the younger brother of Devala is engaged there in
ascetic penances. Appoint him, if ye desire, your priest.”

“Vaisampayana said, ‘Then Arjuna, highly pleased with everything that had
happened, gave unto that Gandharva, his weapon of fire with befitting
ceremonies. And addressing him, the Pandava also said, ‘O thou best of
Gandharvas, let the horses thou givest us remain with thee for a time.
When the occasion cometh, we will take them from thee. Blest be thou.’
Then the Gandharva and the Pandavas, respectfully saluting each other,
left the delightful banks of the Bhagirathi and went wheresoever they
desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred
asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the
foremost of all conversant with the Vedas, receiving them with presents
of wild fruits and (edible) roots, consented to become their priest. And
the Pandavas with their mother forming the sixth of the company, having
obtained that Brahmana as their priest regarded their sovereignty and
kingdom as already regained and the daughter of the Panchala king as
already obtained in the Swayamavara. And those bulls of the Bharata race,
having obtained the master Dhaumya as their priest, also regarded
themselves as placed under a powerful protector. And the high-souled
Dhaumya, acquainted with the true meaning of the Vedas and every rule of
morality, becoming the spiritual preceptor of the virtuous Pandavas, made
them his Yajamanas (spiritual disciples). And that Brahmana, beholding
those heroes endued with intelligence and strength and perseverance like
unto the celestials, regarded them as already restored, by virtue of
their own accomplishments to their sovereignty and kingdom. Then those
kings of men, having had benedictions uttered upon them by that Brahmana,
resolved to go, accompanied by him, to the Swayamvara of the Princess of
Panchala.’”



SECTION CLXXXVI

(Swayamvara Parva)

“Vaisampayana said, ‘Then those tigers among men--those brothers--the
five Pandavas, set out for Panchala to behold that country and Draupadi
and the festivities (in view of her marriage). And those tigers among
men--those oppressors of all enemies--in going along with their mother,
saw on the way numerous Brahmanas proceeding together. And those
Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked
them, ‘Where are ye going to? Whence also are ye come?’ And Yudhishthira
replied unto them, saying, ‘Ye bulls among Brahmanas, know ye that we are
uterine brothers proceeding together with our mother. We are coming even
from Ekachakra.’ The Brahmanas then said, ‘Go ye this very day to the
abode of Drupada in the country of the Panchalas. A great Swayamvara
takes place there, on which a large sum of money will be spent. We also
are proceeding thither. Let us all go together. Extraordinary festivities
will take place (in Drupada’s abode). The illustrious Yajnasena,
otherwise called Drupada, had a daughter risen from the centre of the
sacrificial altar. Of eyes like lotus-petals and of faultless features
endued with youth and intelligence, she is extremely beautiful. And the
slender-waisted Draupadi of every feature perfectly faultless, and whose
body emitteth a fragrance like unto that of the blue lotus for two full
miles around, is the sister of the strong-armed Dhrishtadyumna gifted
with great prowess--the (would-be) slayer of Drona--who was born with
natural mail and sword and bow and arrows from the blazing fire, himself
like unto the second Fire. And that daughter of Yajnasena will select a
husband from among the invited princes. And we are repairing thither to
behold her and the festivities on the occasion, like unto the festivities
of heaven. And to that Swayamvara will come from various lands kings and
princes who are performers of sacrifices in which the presents to the
Brahmanas are large: who are devoted to study, are holy, illustrious, and
of rigid vows; who are young and handsome; and who are mighty
car-warriors and accomplished in arms. Desirous of winning (the hand of)
the maiden those monarchs will all give away much wealth and kine and
food and other articles of enjoyment. And taking all they will give away
and witnessing the Swayamvara, and enjoying the festivities, we shall go
wheresoever we like. And there will also come unto that Swayamvara, from
various countries, actors, and bards singing the panegyrics of kings, and
dancers, and reciters of Puranas, and heralds, and powerful athletes. And
beholding all these sights and taking what will be given away to
illustrious ones, ye will return with us. Ye are all handsome and like
unto the celestials! Beholding you, Krishna may, by chance, choose some
one amongst you superior to the rest. This thy brother of mighty arms and
handsome and endued with beauty also, engaged in (athletic) encounters,
may, by chance, earn great wealth.’

“On hearing these words of the Brahmanas, Yudhishthira replied, ‘Ye
Brahmanas, we will all go with you to witness that maiden’s
Swayamvara--that excellent jubilee.’”



SECTION CLXXXVII

(Swayamvara Parva continued)

“Vaisampayana said, ‘Thus addressed by the Brahmanas, the Pandavas, O
Janamejaya, proceeded towards the country of the southern Panchalas ruled
over by the king Drupada. And on their way those heroes beheld the
illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless.
And duly saluting the Rishi and saluted by him, after their conversation
was over, commanded by him they proceeded to Drupada’s abode. And those
mighty chariot-fighters proceeded by slow stages staying for some time
within those beautiful woods and by fine lakes that they beheld along
their way. Devoted to study, pure in their practices, amiable, and
sweet-speeched, the Pandavas at last entered the country of the
Panchalas. And beholding the capital, as also the fort, they took up
their quarters in the house of a potter, Adopting the Brahmanical
profession, they began to lead an eleemosynary life. And no men
recognised those heroes during their stay in Drupada’s capital.

“Yajnasena always cherished the desire of bestowing his daughter on
Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody.
And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very
stiff bow to be made that was incapable of being bent by any except
Arjuna. Causing some machinery to be erected in the sky, the king set up
a mark attached to that machinery. And Drupada said, ‘He that will string
this bow and with these well-adorned arrows shoot the mark above the
machine shall obtain my daughter.’

“Vaisampayana continued, ‘With these words king Drupada proclaimed the
Swayamvara. On hearing of them, O Bharata, the kings of other lands came
to his capital. And there came also many illustrious Rishis desirous of
beholding the Swayamvara. And there came also, O king, Duryodhana and the
Kurus accompanied by Kama. There also came many superior Brahmanas from
every country. And the monarchs who came there were all received with
reverence by the illustrious Drupada. Desirous of beholding the
Swayamvara, the citizens, roaring like the sea, all took their seats on
the platforms that were erected around the amphitheatre. The monarch
entered the grand amphitheatre by the north-eastern gate. And the
amphitheatre which itself had been erected on an auspicious and level
plain to the north-east of Drupada’s capital, was surrounded by beautiful
mansions. And it was enclosed on all sides with high walls and a moat
with arched doorways here and there. The vast amphitheatre was also
shaded by a canopy of various colours. And resounding with the notes of
thousands of trumpets, it was scented with black aloes and sprinkled all
over with water mixed with sandal-paste and decorated with garlands of
flowers. It was surrounded with high mansions perfectly white and
resembling the cloud-kissing peaks of Kailasa. The windows of those
mansions were covered with net works of gold; the walls were set with
diamonds and precious costly carpets and cloths. All those mansions
adorned with wreaths and garlands of flowers and rendered fragrant with
excellent aloes, were all white and spotless, like unto the necks of
swans. And the fragrance therefrom could be perceived from the distance
of a Yojana (eight miles). And they were each furnished with a hundred
doors wide enough to admit a crowd of persons; they were adorned with
costly beds and carpets, and beautified with various metals; they
resembled the peaks of the Himavat. And in those seven-storied houses of
various sizes dwelt the monarchs invited by Drupada whose persons were
adorned with every ornament and who were possessed with the desire of
excelling one another. And the inhabitants of the city and the country
who had come to behold Krishna and taken their seats on the excellent
platforms erected around, beheld seated within those mansions those lions
among kings who were all endued with the energy of great souls. And those
exalted sovereigns were all adorned with the fragrant paste of the black
aloe. Of great liberality, they were all devoted to Brahma and they
protected their kingdoms against all foes. And for their own good deeds
they were loved by the whole world.

“The Pandavas, too, entering that amphitheatre, sat with the Brahmanas
and beheld the unequalled affluence of the king of the Panchalas. And
that concourse of princes, Brahmanas, and others, looking gay at the
performances of actors and dancers (large presents of every kind of
wealth being constantly made), began to swell day by day. And it lasted,
O king, several days, till on the sixteenth day when it was at its full,
the daughter of Drupada, O thou bull of the Bharata race, having washed
herself clean entered the amphitheatre, richly attired and adorned with
every ornament and bearing in her hand a dish of gold (whereon were the
usual offerings of Arghya) and a garland of flowers. Then the priest of
the lunar race--a holy Brahmana conversant with all mantras--ignited the
sacrificial fire and poured on it with due rites libations of clarified
butter. And gratifying Agni by these libations and making the Brahmanas
utter the auspicious formula of benediction, stopped the musical
instruments that were playing all around. And when that vast
amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed
of a voice deep as the sound of the kettledrum or the clouds, taking hold
of his sister’s arm, stood in the midst of that concourse, and said, with
a voice loud and deep as the roar of the clouds, these charming words of
excellent import, ‘Hear ye assembled kings, this is the bow, that is the
mark, and these are the arrows. Shoot the mark through the orifice of the
machine with these five sharpened arrows. Truly do I say that, possessed
of lineage, beauty of persons, and strength whoever achieveth this great
feat shall obtain today this my sister, Krishna for his wife.’ Having
thus spoken unto the assembled monarchs Drupada’s son then addressed his
sister, reciting unto her the names and lineages and achievements of
those assembled lords of the earth.’”



SECTION CLXXXVIII

(Swayamvara Parva continued)

“Dhrishtadyumna said, ‘Duryodhana, Durvisaha, Durmukha and
Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and
Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana,
Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali,
and Tuhunda, and Vikata; these, O sister, and many other mighty sons of
Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand.
Innumerable other illustrious monarchs all bulls among Kshatriyas--have
also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons
of the king Gandhara--have also come. Foremost of all wielders of
weapons--the illustrious Aswatthaman and Bhoja, adorned with every
ornament have also come for thee. Vrihanta, Manimana, Dandadhara,
Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and
Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama
and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja,
Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman,
Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and
Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with
great energy, Kalinga, Tamralipta, the king of Pattana, the mighty
car-warrior Salya, the king of Madra, with his son, the heroic
Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons,
all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and
Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi,
the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana
(Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva,
Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the
high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu,
Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika,
Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all
these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son
of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka,
Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the
king of Kosala, Sisupala and the powerful Jarasandha, these and many
other great kings--all Kshatriyas celebrated throughout the world--have
come, O blessed one, for thee. Endued with prowess, these will shoot the
mark. And thou shalt choose him for thy husband who amongst these will
shoot the mark.’”



SECTION CLXXXIX

(Swayamvara Parva continued)

“Vaisampayana said, ‘Then those youthful princes adorned with ear-rings,
vying with one another and each regarding himself accomplished in arms
and gifted with might, stood up brandishing their weapons. And
intoxicated with pride of beauty, prowess, lineage, knowledge, wealth,
and youth, they were like Himalayan elephants in the season of rut with
crowns split from excess of temporal juice. And beholding each other with
jealousy and influenced by the god of desire, they suddenly rose up from
their royal seats, exclaiming ‘Krishna shall be mine.’ And the Kshatriyas
assembled in that amphitheatre, each desirous of winning the daughter of
Drupada, looked like the celestial (of old) standing round Uma, the
daughter of the King of mountains. Afflicted with the shafts of the god
of the flowery bow and with hearts utterly lost in the contemplation of
Krishna, those princes descended into the amphitheatre for winning the
Panchala maiden and began to regard even their best friends with
jealousy. And there came also the celestials on their cars, with the
Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and
all the Marutas, and Kuvera with Yama walking ahead. And there came also
the Daityas and the Suparnas, the great Nagas and the celestial Rishis,
the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and
the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and
Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava
tribes who obeyed the leadership of Krishna were also there, viewing the
scene. And beholding those elephants in rut--the five
(Pandavas)--attracted towards Draupadi like mighty elephants towards a
lake overgrown with lotuses, or like fire covered with ashes, Krishna the
foremost of Yadu heroes began to reflect. And he said unto Rama
(Valadeva), ‘That is Yudhishthira; that is Bhima with Jishnu (Arjuna);
and those are the twin heroes.’ And Rama surveying them slowly cast a
glance of satisfaction at Krishna. Biting their nether lips in wrath, the
other heroes there--sons and grandsons of kings--with their eyes and
hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi
alone without noticing the Pandavas. And the sons of Pritha also, of
mighty arms, and the illustrious twin heroes, beholding Draupadi, were
all likewise struck by the shafts of Kama. And crowded with celestial
Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and
filled with celestial perfumes and scattered over with celestial flowers,
and resounding with the kettle-drum and the deep hum of infinite voices,
and echoing with the softer music of the flute, the Vina, and the tabor,
the cars of the celestials could scarcely find a passage through the
firmament. Then those princes--Karna, Duryodhana, Salwa, Salya,
Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga,
Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many
other sons and grandsons of kings,--sovereigns of territories with eyes
like lotus-petals,--one after another began to exhibit prowess for
(winning) that maiden of unrivalled beauty. Adorned with crowns,
garlands, bracelets, and other ornaments, endued with mighty arms,
possessed of prowess and vigour and bursting with strength and energy,
those princes could not, even in imagination, string that bow of
extraordinary stiffness.

“And (some amongst) those kings in exerting with swelling lips each
according to his strength, education, skill, and energy,--to string that
bow, were tossed on the ground and lay perfectly motionless for some
time. Their strength spent and their crowns and garlands loosened from
their persons, they began to pant for breath and their ambition of
winning that fair maiden was cooled. Tossed by that tough bow, and their
garlands and bracelets and other ornaments disordered, they began to
utter exclamations of woe. And that assemblage of monarchs, their hope of
obtaining Krishna gone, looked sad and woeful. And beholding the plight
of those monarchs, Karna that foremost of all wielders of the bow went to
where the bow was, and quickly raising it strung it and placed the arrows
on the string. And beholding the son of Surya--Karna of the Suta
tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the
mark, those foremost of bowmen--the sons of Pandu--regarded the mark as
already shot and brought down upon the ground. But seeing Karna, Draupadi
loudly said, ‘I will not select a Suta for my lord.’ Then Karna, laughing
in vexation and casting glance at the Sun, threw aside the bow already
drawn to a circle.

Then when all those Kshatriyas gave up the task, the heroic king of the
Chedis--mighty as Yama (Pluto) himself--the illustrious and determined
Sisupala, the son of Damaghosa, in endeavouring to string the bow,
himself fell upon his knees on the ground. Then king Jarasandha endued
with great strength and powers, approaching the bow stood there for some
moment, fixed and motionless like a mountain. Tossed by the bow, he too
fell upon his knees on the ground, and rising up, the monarch left the
amphitheatre for (returning to) his kingdom. Then the great hero Salya,
the king of Madra, endued with great strength, in endeavouring to string
the bow fell upon his knees on the ground. At last when in that
assemblage consisting of highly respectable people, all the monarchs had
become subjects of derisive talk that foremost of heroes--Jishnu, the son
of Kunti--desired to string the bow and placed the arrows on the
bow-string.’”



SECTION CLXL

(Swayamvara Parva continued)

“Vaisampayana continued, ‘When all the monarchs had desisted from
stringing that bow, the high-souled Jishnu arose from among the crowd of
Brahmanas seated in that assembly. And beholding Partha possessing the
complexion of Indra’s banner, advancing towards the bow, the principal
Brahmanas shaking their deer-skins raised a loud clamour. And while some
were displeased, there were others that were well-pleased. And some there
were, possessed of intelligence and foresight, who addressing one another
said, ‘Ye Brahmanas, how can a Brahmana stripling unpractised in arms and
weak in strength, string that bow which such celebrated Kshatriyas as
Salya and others endued with might and accomplished in the science and
practice of arms could not? If he doth not achieve success in this
untried task which he hath undertaken from a spirit of boyish
unsteadiness, the entire body of Brahmanas here will be rendered
ridiculous in the eyes of the assembled monarchs. Therefore, forbid this
Brahmana that he may not go to string the bow which he is even now
desirous of doing from vanity, childish daring, or mere unsteadiness.’
Others replied, ‘We shall not be made ridiculous, nor shall we incur the
disrespect of anybody or the displeasure of the sovereigns. Some
remarked, ‘This handsome youth is even like the trunk of a mighty
elephant, whose shoulders and arms and thighs are so well-built, who in
patience looks like the Himavat, whose gait is even like that of the
lion, and whose prowess seems to be like that of an elephant in rut, and
who is so resolute, that it is probable that he will accomplish this
feat. He has strength and resolution. If he had none, he would never go
of his own accord. Besides, there is nothing in the three worlds that
Brahmanas of all mortal men cannot accomplish. Abstaining from all food
or living upon air or eating of fruits, persevering in their vows, and
emaciated and weak, Brahmanas are ever strong in their own energy. One
should never disregard a Brahmana whether his acts be right or wrong, by
supposing him incapable of achieving any task that is great or little, or
that is fraught with bliss or woe. Rama the son of Jamadagni defeated in
battle, all the Kshatriyas. Agastya by his Brahma energy drank off the
fathomless ocean. Therefore, say ye, ‘Let this youth bend the bow and
string it with ease’ (and many said), ‘So be it.’ And the Brahmanas
continued speaking unto one another these and other words. Then Arjuna
approached the bow and stood there like a mountain. And walking round
that bow, and bending his head unto that giver of boons--the lord
Isana--and remembering Krishna also, he took it up. And that bow which
Rukma, Sunitha, Vakra, Radha’s son, Duryodhana, Salya, and many other
kings accomplished in the science and practice of arms, could not even
with great exertion, string, Arjuna, the son of Indra, that foremost of
all persons endued with energy and like unto the younger brother of Indra
(Vishnu) in might, strung in the twinkling of an eye. And taking up the
five arrows he shot the mark and caused it to fall down on the ground
through the hole in the machine above which it had been placed. Then
there arose a loud uproar in the firmament, and the amphitheatre also
resounded with a loud clamour. And the gods showered celestial flowers on
the head of Partha the slayer of foes. And thousands of Brahmanas began
to wave their upper garments in joy. And all around, the monarchs who had
been unsuccessful, uttered exclamations of grief and despair. And flowers
were rained from the skies all over the amphitheatre. And the musicians
struck up in concert. Bards and heralds began to chant in sweet tones the
praises (of the hero who accomplished the feat). And beholding Arjuna,
Drupada--that slayer of foes,--was filled with joy. And the monarch
desired to assist with his forces the hero if the occasion arose. And
when the uproar was at its height, Yudhishthira, the foremost of all
virtuous men, accompanied by those first of men the twins, hastily left
the amphitheatre for returning to his temporary home. And Krishna
beholding the mark shot and beholding Partha also like unto Indra
himself, who had shot the mark, was filled with joy, and approached the
son of Kunti with a white robe and a garland of flowers. And Arjuna the
accomplisher of inconceivable feats, having won Draupadi by his success
in the amphitheatre, was saluted with reverence by all the Brahmanas. And
he soon after left the lists followed close by her who thus became his
wife.’”



SECTION CLXLI

(Swayamvara Parva continued)

“Vaisampayana said, ‘When the king (Drupada) expressed his desire of
bestowing his daughter on that Brahmana (who had shot the mark), all
those monarchs who had been invited to the Swayamvara, looking at one
another, were suddenly filled with wrath. And they said, ‘Passing us by
and treating the assembled monarchs as straw this Drupada desireth to
bestow his daughter--that first of women,--on a Brahmana! Having planted
the tree he cutteth it down when it is about to bear fruit. The wretch
regardeth us not: therefore let us slay him. He deserveth not our respect
nor the veneration due to age. Owing to such qualities of his, we shall,
therefore, slay this wretch that insulteth all kings, along with his son.
Inviting all the monarchs and entertaining them with excellent food, he
disregardeth us at last. In this assemblage of monarchs like unto a
conclave of the celestials, doth he not see a single monarch equal unto
himself? The Vedic declaration is well-known that the Swayamvara is for
the Kshatriyas. The Brahmanas have no claim in respect of a selection of
husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not
to select any one of us as her lord, let us cast her into the fire and
return to our kingdoms. As regards this Brahmana, although he hath, from
officiousness or avarice, done this injury to the monarchs, he should not
yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and
whatever other wealth we have, all exist for Brahmanas. Something must be
done here (even unto him), so that from fear of disgrace and the desire
of maintaining what properly belongeth unto each order, other Swayamvaras
may not terminate in this way.’

“Having addressed one another thus, those tigers among monarchs endued
with arms like unto spiked iron maces, took up their weapons and rushed
at Drupada to slay him then and there. And Drupada beholding those
monarchs all at once rushing towards him in anger with bows and arrows,
sought, from fear, the protection of the Brahmanas. But those mighty
bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all
foes, advanced to oppose those monarchs rushing towards them impetuously
like elephants in the season of rut. Then the monarchs with gloved
fingers and upraised weapons rushed in anger at the Kuru princes, Bhima
and Arjuna, to slay them. Then the mighty Bhima of extraordinary
achievements, endued with the strength of thunder, tore up like an
elephant a large tree and divested it of its leaves. And with that tree,
the strong-armed Bhima, the son of Pritha, that grinder of foes, stood,
like unto the mace-bearing king of the dead (Yama) armed with his fierce
mace, near Arjuna that bull amongst men. And beholding that feat of his
brother, Jishnu of extraordinary intelligence, himself also of
inconceivable feats, wondered much. And equal unto Indra himself in
achievements, shaking off all fear he stood with his bow ready to receive
those assailants. And beholding those feats of both Jishnu and his
brother, Damodara (Krishna) of superhuman intelligence and inconceivable
feats, addressing his brother, Halayudha (Valadeva) of fierce energy,
said, ‘That hero there, of tread like that of a mighty lion, who draweth
the large bow in his hand four full cubits in length, is Arjuna! There is
no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero
who having speedily torn up the tree hath suddenly become ready to drive
off the monarchs is Vrikodara! For no one in the world, except Vrikodara,
could today perform such a feat in the field of battle. And that other
youth of eyes like unto lotus-petals, of full four cubits height, of gait
like that of a mighty lion, and humble withal, of fair complexion and
prominent and shining nose, who had, a little before, left the
amphitheatre, is Dharma’s son (Yudhishthira). The two other youths, like
unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that
the sons of Pandu along with their mother Pritha had all escaped from the
conflagration of the house of lac.’ Then Halayudha of complexion like
unto that of clouds uncharged with rain, addressing his younger brother
(Krishna), said with great satisfaction, ‘O, I am happy to hear, as I do
from sheer good fortune, that our father’s sister Pritha with the
foremost of the Kaurava princes have all escaped (from death)!’”



SECTION CLXLII

(Swayamvara Parva continued)

“Vaisampayana said, ‘Then those bulls among Brahmanas shaking their
deer-skins and water-pots made of cocoanut-shells exclaimed, ‘Fear not,
we will fight the foe!’ Arjuna smilingly addressing those Brahmanas
exclaiming thus, said, ‘Stand ye aside as spectators (of the fray)
Showering hundreds of arrows furnished with straight points even I shall
check, like snakes with mantras, all those angry monarchs.’ Having said
this, the mighty Arjuna taking up the bow he had obtained as dower
accompanied by his brother Bhima stood immovable as a mountain. And
beholding those Kshatriyas who were ever furious in battle with Karna
ahead, the heroic brothers rushed fearlessly at them like two elephants
rushing against a hostile elephant. Then those monarchs eager for the
fight fiercely exclaimed, ‘The slaughter in battle of one desiring to
fight is permitted.’ And saying this, the monarchs suddenly rushed
against the Brahmanas. And Karna endued with great energy rushed against
Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima
like an elephant rushing against another for the sake of a she-elephant
in heat; while Duryodhana and others engaged with the Brahmanas,
skirmished with them lightly and carelessly. Then the illustrious Arjuna
beholding Karna, the son of Vikartana (Surya), advancing towards him,
drew his tough bow and pieced him with his sharp arrows. And the impetus
of those whetted arrows furnished with fierce energy made Radheya (Karna)
faint. Recovering consciousness Karna attacked Arjuna with greater care
than before. Then Karna and Arjuna, both foremost of victorious warriors,
desirous of vanquishing each other, fought madly on. And such was the
lightness of hand they both displayed that (each enveloped by the other’s
shower of arrows) they both became invisible (unto the spectators of
their encounter). ‘Behold the strength of my arms.’--‘Mark, how I have
counteracted that feat,’--those were the words--intelligible to heroes
alone--in which they addressed each other. And incensed at finding the
strength and energy of Arjuna’s arms unequalled on the earth, Karna, the
son of Surya, fought with greater vigour. And parrying all those
impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And
this feat of his was applauded by all the warriors. Then addressing his
antagonist, Karna said, ‘O thou foremost of Brahmanas, I am gratified to
observe the energy of thy arms that knoweth no relaxation in battle and
thy weapons themselves fit for achieving victory. Art thou the embodiment
of the science of weapons, or art thou Rama that best of Brahmanas, or
Indra himself, or Indra’s younger brother Vishnu called also Achyuta, who
for disguising himself hath assumed the form of a Brahmana and mustering
such energy of arms fighteth with me? No other person except the husband
himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with
me when I am angry on the field of battle.’ Then hearing those words of
his, Phalguna replied, saying, ‘O Karna, I am neither the science of arms
(personified), nor Rama endued with superhuman powers. I am only a
Brahmana who is the foremost of all warriors and all wielders of weapons.
By the grace of my preceptor I have become accomplished in the Brahma and
the Paurandara weapons. I am here to vanquish thee in battle. Therefore,
O hero, wait a little.’

“Vaisampayana continued, ‘Thus addressed (by Arjuna), Karna the adopted
son of Radha desisted from the fight, for that mighty chariot-fighter
thought that Brahma energy is ever invincible. Meanwhile on another part
of the field, the mighty heroes Salya and Vrikodara, well-skilled in
battle and possessed of great strength and proficiency, challenging each
other, engaged in fight like two elephants in rut. And they struck each
other with their clenched fists and knees. And sometimes pushing each
other forward and sometimes dragging each other near, sometimes throwing
each other down; face downward, and sometimes on the sides, they fought
on, striking, each other at times with their clenched fists. And
encountering each other with blows hard as the clash of two masses of
granite, the lists rang with the sounds of their combat. Fighting with
each other thus for a few seconds, Bhima the foremost of the Kuru heroes
taking up Salya on his arms hurled him to a distance. And Bhimasena, that
bull amongst men, surprised all (by the dexterity of his feat) for though
he threw Salya on the ground he did it without hurting him much. And when
Salya was thus thrown down and Karna was struck with fear, the other
monarchs were all alarmed. And they hastily surrounded Bhima and
exclaimed, ‘Surely these bulls amongst Brahmanas are excellent
(warriors)! Ascertain in what race they have been born and where they
abide. Who can encounter Karna, the son of Radha, in fight, except Rama
or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana
in battle except Krishna, the son of Devaki, and Kripa, the son of
Saradwan? Who also can overthrow in battle Salya, that first of mighty
warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the
heroic Duryodhana? Let us, therefore, desist from this fight with the
Brahmanas. Indeed, Brahmanas, however offending, should yet be ever
protected. And first let us ascertain who these are; for after we have
done that we may cheerfully fight with them.’

“Vaisampayana continued, ‘And Krishna, having beheld that feat of Bhima,
believed them both to be the son of Kunti. And gently addressing the
assembled monarchs, saying, ‘This maiden hath been justly acquired (by
the Brahmana),’ he induced them to abandon the fight. Accomplished in
battle, those monarchs then desisted from the fight. And those best of
monarchs then returned to their respective kingdoms, wondering much. And
those who had come there went away saying. ‘The festive scene hath
terminated in the victory of the Brahmanas. The princess of Panchala hath
become the bride of a Brahmana.’ And surrounded by Brahmanas dressed in
skins of deer and other wild animals, Bhima and Dhananjaya passed with
difficulty out of the throng. And those heroes among men, mangled by the
enemy and followed by Krishna, on coming at last out of that throng,
looked like the full moon and the sun emerging from the clouds.

“Meanwhile Kunti seeing that her sons were late in returning from their
eleemosynary round, was filled with anxiety. She began to think of
various evils having overtaken her sons. At one time she thought that the
sons of Dhritarashtra having recognised her sons had slain them. Next she
feared that some cruel and strong Rakshasas endued with powers of
deception had slain them. And she asked herself, ‘Could the illustrious
Vyasa himself (who had directed my sons to come to Panchala) have been
guided by perverse intelligence?’ Thus reflected Pritha in consequence of
her affection for her offspring. Then in the stillness of the late
afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode
of the potter, like the cloud-covered sun appearing on a cloudy day.’”



SECTION CLXLIII

(Swayamvara Parva continued)

“Vaisampayana said, ‘Then those illustrious sons of Pritha, on returning
to the potter’s abode, approached their mother. And those first of men
represented Yajnaseni unto their mother as the alms they had obtained
that day. And Kunti who was there within the room and saw not her sons,
replied, saying, ‘Enjoy ye all (what ye have obtained).’ The moment
after, she beheld Krishna and then she said, ‘Oh, what have I said?’ And
anxious from fear of sin, and reflecting how every one could be
extricated from the situation, she took the cheerful Yajnaseni by the
hand, and approaching Yudhishthira said, ‘The daughter of king Yajnasena
upon being represented to me by thy younger brothers as the alms they had
obtained, from ignorance, O king, I said what was proper, viz., ‘Enjoy ye
all what hath been obtained. O thou bull of the Kuru race, tell me how my
speech may not become untrue; how sin may not touch the daughter of the
king of Panchala, and how also she may not become uneasy.’

“Vaisampayana continued, ‘Thus addressed by his mother that hero among
men, that foremost scion of the Kuru race, the intelligent king
(Yudhishthira), reflecting for a moment, consoled Kunti, and addressing
Dhananjaya, said, ‘By thee, O Phalguna, hath Yajnaseni been won. It is
proper, therefore, that thou shouldst wed her. O thou withstander of all
foes, igniting the sacred fire, take thou her hand with due rites.’

“Arjuna, hearing this, replied, ‘O king, do not make me a participator in
sin. Thy behest is not conformable to virtue. That is the path followed
by the sinful. Thou shouldst wed first, then the strong-armed Bhima of
inconceivable feats, then myself, then Nakula, and last of all, Sahadeva
endued with great activity. Both Vrikodara and myself, and the twins and
this maiden also, all await, O monarch, thy commands. When such is the
state of things, do that, after reflection, which would be proper, and
conformable virtue, and productive of fame, and beneficial unto the king
of Panchala. All of us are obedient to thee. O, command us as thou
likest.’

“Vaisampayana continued, ‘Hearing these words of Jishnu, so full of
respect and affection, the Pandavas all cast their eyes upon the princess
of Panchala. And the princess of Panchala also looked at them all. And
casting their glances on the illustrious Krishna, those princes looked at
one another. And taking their seats, they began to think of Draupadi
alone. Indeed, after those princes of immeasurable energy had looked at
Draupadi, the God of Desire invaded their hearts and continued to crush
all their senses. As the lavishing beauty of Panchali who had been
modelled by the Creator himself, was superior to that of all other women
on earth, it could captivate the heart of every creature. And
Yudhishthira, the son of Kunti, beholding his younger brothers,
understood what was passing in their minds. And that bull among men
immediately recollected the words of Krishna-Dwaipayana. And the king,
then, from fear of a division amongst the brothers, addressing all of
them, said, ‘The auspicious Draupadi shall be the common wife of us all.’

“Vaisampayana continued, ‘The sons of Pandu, then, hearing those words of
their eldest brother, began to revolve them in their minds in great
cheerfulness. The hero of the Vrishni race (Krishna suspecting the five
persons he had seen at the Swayamvara to be none else than the heroes of
the Kuru race), came accompanied by the son of Rohini (Valadeva), to the
house of the potter where those foremost of men had taken up their
quarters. On arriving there, Krishna and Valadeva beheld seated in that
potter’s house Ajatasanu (Yudhishthira) of well developed and long arms,
and his younger brothers passing the splendour of fire sitting around
him. Then Vasudeva approaching that foremost of virtuous men--the son of
Kunti--and touching the feet of that prince of the Ajamida race, said, ‘I
am Krishna.’ And the son of Rohini (Valadeva) also approaching
Yudhishthira, did the same. And the Pandavas, beholding Krishna and
Valadeva, began to express great delight. And, O thou foremost of the
Bharata race, those heroes of the Yadu race thereafter touched also the
feet of Kunti, their father’s sister. And Ajatasatru, that foremost of
the Kuru race, beholding Krishna, enquired after his well-being and
asked, ‘How, O Vasudeva, hast thou been able to trace us, as we are
living in disguise?’ And Vasudeva, smilingly answered, ‘O king, fire,
even if it is covered, can be known. Who else among men than the Pandavas
could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by
sheer good fortune have ye escaped from that fierce fire. And it is by
sheer good fortune alone that the wicked son of Dhritarashtra and his
counsellors have not succeeded in accomplishing their wishes. Blest be
ye! And grow ye in prosperity like a fire in a cave gradually growing and
spreading itself all around. And lest any of the monarchs recognise ye,
let us return to our tent.’ Then, obtaining Yudhishthira’s leave, Krishna
of prosperity knowing no decrease, accompanied by Valadeva, hastily went
away from the potter’s abode.’”



SECTION CLXLIV

(Swayamvara Parva continued)

“Vaisampayana said, ‘When the Kuru princes (Bhima and Arjuna) were
wending towards the abode of the potter, Dhrishtadyumna, the Panchala
prince followed them. And sending away all his attendants, he concealed
himself in some part of the potter’s house, unknown to the Pandavas. Then
Bhima, that grinder of all foes, and Jishnu, and the illustrious twins,
on returning from their eleemosynary round in the evening, cheerfully
gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing
the daughter of Drupada said, ‘O amiable one, take thou first a portion
from this and devote it to the gods and give it away to Brahmanas, and
feed those that desire to eat and give unto those who have become our
guests. Divide the rest into two halves. Give one of these unto Bhima, O
amiable one, for this strong youth of fair complexion--equal unto a king
of elephants--this hero always eateth much. And divide the other half
into six parts, four for these youths, one for myself, and one for thee.’
Then the princess hearing those instructive words of her mother-in-law
cheerfully did all that she had been directed to do. And those heroes
then all ate of the food prepared by Krishna. Then Sahadeva, the son of
Madri, endued with great activity, spread on the ground a bed of kusa
grass. Then those heroes, each spreading thereon his deer-skin, laid
themselves down to sleep. And those foremost of the Kuru princes lay down
with heads towards the south. And Kunti laid herself down along the line
of their heads, and Krishna along that of their feet. And Krishna though
she lay with the sons of Pandu on that bed of kusa grass along the line
of their feet as if she were their nether pillow, grieved not in her
heart nor thought disrespectfully of those bulls amongst the Kurus. Then
those heroes began to converse with one another. And the conversations of
those princes, each worthy to lead an army, was exceedingly interesting
they being upon celestial cars and weapons and elephants, and swords and
arrows, and battle-axes. And the son of the Panchala king listened (from
his place of concealment) unto all they said. And all those who were with
him beheld Krishna in that state.

“When morning came, the prince Dhristadyumna set out from his place of
concealment with great haste in order to report to Drupada in detail all
that had happened at the potter’s abode and all that he had heard those
heroes speak amongst themselves during the night. The king of Panchala
had been sad because he knew not the Pandavas as those who had taken away
his daughter. And the illustrious monarch asked Dhristadyumna on his
return, ‘Oh, where hath Krishna gone? Who hath taken her away? Hath any
Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by
taking my daughter away, placed his dirty foot on my head? O son, hath
that wreath of flowers been thrown away on a grave-yard? Hath any
Kshatriya of high birth, or any one of the superior order (Brahmana)
obtained my daughter? Hath any one of mean descent, by having won
Krishna, placed his left foot on my head? I would not, O son, grieve but
feel greatly happy, if my daughter hath been united with Partha that
foremost of men! O thou exalted one, tell me truly who hath won my
daughter today? O, are the sons of that foremost of Kurus,
Vichitravirya’s son alive? Was it Partha (Arjuna) that took up the bow
and shot the mark?’”



SECTION CLXLV

(Vaivahika Parva)

“Vaisampayana said, ‘Thus addressed Dhrishtadyumna, that foremost of the
Lunar princes, cheerfully said unto his father all that had happened and
by whom Krishna had been won. And the prince said, ‘With large, red eyes,
attired in deer-skin, and resembling a celestial in beauty, the youth who
strung that foremost of bows and brought down to the ground the mark set
on high, was soon surrounded by the foremost of Brahmanas who also
offered him their homage for the feat he had achieved. Incapable of
bearing the sight of a foe and endued with great activity, he began to
exert his prowess. And surrounded by the Brahmanas he resembled the
thunder-wielding Indra standing in the midst of the celestials, and the
Rishis. And like a she-elephant following the leader of a herd, Krishna
cheerfully followed that youth catching hold of his deer-skin. Then when
the assembled monarchs incapable of bearing that sight lose up in wrath
and advanced for fight, there rose up another hero who tearing up a large
tree rushed at that concourse of kings, felling them right and left like
Yama himself smiting down creatures endued with life. Then, O monarch,
the assembled kings stood motionless and looked at that couple of heroes,
while they, resembling the Sun and the Moon, taking Krishna with them,
left the amphitheatre and went into the abode of a potter in the suburbs
of the town, and there at the potter’s abode sat a lady like unto a flame
of fire who, I think, is their mother. And around her also sat three
other foremost of men each of whom was like unto fire. And the couple of
heroes having approached her paid homage unto her feet, and they said
unto Krishna also to do the same. And keeping Krishna with her, those
foremost of men all went the round of eleemosynary visits. Some time
after when they returned, Krishna taking from them what they had obtained
as alms, devoted a portion thereof to the gods, and gave another portion
away (in gift) to Brahmanas. And of what remained after this, she gave a
portion to that venerable lady, and distributed the rest amongst those
five foremost of men. And she took a little for herself and ate it last
of all. Then, O monarch, they all laid themselves down for sleep, Krishna
lying along the line of their feet as their nether pillow. And the bed on
which they lay was made of kusa grass upon which was spread their
deer-skins. And before going to sleep they talked on diverse subjects in
voices deep as of black clouds. The talk of those heroes indicated them
to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O
monarch, they are bulls amongst Kshatriyas, their discourse having been
on military subjects. It seems, O father, that our hope hath been
fructified, for we have heard that the sons of Kunti all escaped from the
conflagration of the house of lac. From the way in which the mark was
shot down by that youth, and the strength with which the bow was strung
by him, and the manner in which I have heard them talk with one another
proves conclusively, O monarch, that they are the sons of Pritha
wandering in disguise.’

“Hearing these words of his son, king Drupada became exceedingly glad,
and he sent unto them his priest directing him to ascertain who they were
and whether they were the sons of the illustrious Pandu. Thus directed,
the king’s priest went unto them and applauding them all, delivered the
king’s message duly, saying, ‘Ye who are worthy of preference in
everything, the boon-giving king of the earth--Drupada--is desirous of
ascertaining who ye are. Beholding this one who hath shot down the mark,
his joy knoweth no bounds. Giving us all particulars of your family and
tribe, place ye your feet on the heads of your foes and gladden the
hearts of the king of Panchala mid his men and mine also. King Pandu was
the dear friend of Drupada and was regarded by him as his counterself.
And Drupada had all along cherished the desire of bestowing this daughter
of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly
faultless, king Drupada hath all along cherished this desire in his heart
that Arjuna of strong and long arms might wed this daughter of his
according to the ordinance. If that hath become possible, nothing could
be better; nothing more beneficial; nothing more conducive to fame and
virtue, so far as Drupada is concerned.’

“Having said this, the priest remained silent and humbly waited for an
answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima
who sat near, saying, ‘Let water to wash his feet with and the Arghya be
offered unto this Brahmana. He is king Drupada’s priest and, therefore,
worthy of great respect. We should worship him with more than ordinary
reverence.’ Then, O monarch, Bhima did as directed. Accepting the worship
thus offered unto him, the Brahmana with a joyous heart sat at his ease.
Then Yudhishthira addressed him and said, ‘The king of the Panchalas
hath, by fixing a special kind of dower, given away his daughter
according to the practice of his order and not freely. This hero hath, by
satisfying that demand, won the princess. King Drupada, therefore, hath
nothing now to say in regard to the race, tribe, family and disposition
of him who hath performed that feat. Indeed, all his queries have been
answered by the stringing of the bow and the shooting down of the mark.
It is by doing what he had directed that this illustrious hero hath
brought away Krishna from among the assembled monarchs. In these
circumstances, the king of the Lunar race should not indulge in any
regrets which can only make him unhappy without mending matters in the
least. The desire that king Drupada hath all along cherished will be
accomplished for his handsome princess who beareth, I think, every
auspicious mark. None that is weak in strength could string that bow, and
none of mean birth and unaccomplished in arms could have shot down the
mark. It behoveth not, therefore, the king of the Panchalas to grieve for
his daughter today. Nor can anybody in the world undo that act of
shooting down the mark. Therefore the king should not grieve for what
must take its course.’

“While Yudhishthira was saying all this, another messenger from the king
of the Panchalas, coming thither in haste, said, ‘The (nuptial), feast is
ready.’”



SECTION CLXLVI

(Vaivahika Parva continued)

“Vaisampayana continued, ‘The messenger said, ‘King Drupada hath, in view
of his daughter’s nuptials prepared a good feast for the bride-groom’s
party. Come ye thither after finishing your daily rites. Krishna’s
wedding will take place there. Delay ye not. These cars adorned with
golden lotuses drawn by excellent horses are worthy of kings. Riding on
them, come ye into the abode of the king of the Panchalas.’

“Vaisampayana continued, ‘Then those bulls among the Kurus, dismissing
the priest and causing Kunti and Krishna to ride together on one of those
cars, themselves ascended those splendid vehicles and proceeded towards
Drupada’s place. Meanwhile, O Bharata, hearing from his priest the words
that Yudhishthira had said, king Drupada, in order to ascertain the order
to which those heroes belonged, kept ready a large collection of articles
(required by the ordinance for the wedding of each of the four orders).
And he kept ready fruits, sanctified garlands, and coats of mail, and
shields, and carpets, and kine, and seeds, and various other articles and
implements of agriculture. And the king also collected, O monarch, every
article appertaining to other arts, and various implements and apparatus
of every kind of sport. And he also collected excellent coats of mail and
shining shields, and swords and scimitars, of fine temper, and beautiful
chariots and horses, and first-class bows and well-adorned arrows, and
various kinds of missiles ornamented with gold. And he also kept ready
darts and rockets and battle-axes and various utensils of war. And there
were in that collection beds and carpets and various fine things, and
cloths of various sorts. When the party went to Drupada’s abode, Kunti
taking with her the virtuous Krishna entered the inner apartments of the
king. The ladies of the king’s household with joyous hearts worshipped
the queen of the Kurus. Beholding, O monarch, those foremost of men, each
possessing the sportive gait of the lion, with deer-skins for their upper
garments, eyes like unto those of mighty bulls, broad shoulders, and
long-hanging arms like unto the bodies of mighty snakes, the king, and
the king’s ministers, and the king’s son, and the king’s friends and
attendants, all became exceedingly glad. Those heroes sat on excellent
seats, furnished with footstools without any awkwardness and hesitation.
And those foremost of men sat with perfect fearlessness on those costly
seats one after another according to the order of their ages. After those
heroes were seated, well-dressed servants male and female, and skilful
cooks brought excellent and costly viands worthy of kings on gold and
silver plates. Then those foremost of men dined on those dishes and
became well-pleased. And after the dinner was over, those heroes among
men, passing over all other articles, began to observe with interest the
various utensils of war. Beholding this, Drupada’s son and Drupada
himself, along with all his chief ministers of state, understanding the
sons of Kunti to be all of royal blood became exceedingly glad.’”



SECTION CLXLVII

(Vaivahika Parva continued)

“Vaisampayana said, ‘Then the illustrious king of Panchala, addressing
prince Yudhishthira in the form applicable to Brahmanas, cheerfully
enquired of that illustrious son of Kunti, saying, ‘Are we to know you as
Kshatriyas, or Brahamanas, or are we to know you as celestials who
disguising themselves as Brahmanas are ranging the earth and come hither
for the hand of Krishna? O tell us truly, for we have great doubts! Shall
we not be glad when our doubts have been removed? O chastiser of enemies,
have the fates been propitious unto us? Tell us the truth willingly!
Truth becometh monarchs better than sacrifices and dedications of tanks.
Therefore, tell us not what is untrue. O thou of the beauty of a
celestial, O chastiser of foes, hearing thy reply I shall make
arrangements for my daughter’s wedding according to the order to which ye
belong.’

“Hearing these words of Drupada, Yudhishthira answered, saying ‘Be not
cheerless, O king; let joy fill thy heart! The desire cherished by thee
hath certainly been accomplished. We are Kshatriyas, O king, and sons of
the illustrious Pandu. Know me to be the eldest of the sons of Kunti and
these to be Bhima and Arjuna. By these, O king, was thy daughter won amid
the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait
where Krishna is. O bull amongst men, let grief be driven from thy heart,
for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been
transferred only from one lake into another. O king, thou art our revered
superior and chief refuge. I have told thee the whole truth.’

“Vaisampayana continued, ‘Hearing those words, the king Drupada’s eyes
rolled in ecstasy. And. filled with delight the king could not, for some
moments answer Yudhishthira. Checking his emotion with great effort, that
chastiser of foes at last replied unto Yudhishthira in proper words. The
virtuous monarch enquired how the Pandavas had escaped from the town of
Varanavata. The son of Pandu told the monarch every particular in detail
of their escape from the burning palace of lac. Hearing everything that
the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of
men. And the monarch gave every assurance unto Yudhishthira, the son of
Kunti. And that foremost of eloquent men then and there vowed to restore
Yudhishthira to his paternal throne.

“Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by
the king, to reside there, treated by Yajnasena with due respect. Then
king Drupada with his sons, assured by all that had happened, approaching
Yudhishthira, said, ‘O thou of mighty arms, let the Kuru prince Arjuna
take with due rites, the hand of my daughter on this auspicious day, and
let him, therefore, perform the usual initiatory rites of marriage.’

“Vaisampayana continued, ‘Hearing these words of Drupada, the virtuous
king Yudhishthira replied, saying, ‘O great king, I also shall have to
marry.’ Hearing him, Drupada said, ‘If it pleaseth thee, take thou the
hand of my daughter thyself with due rites. Or, give Krishna in marriage
unto whomsoever of thy brothers thou likest.’ Yudhishthira said, ‘Thy
daughter, O king, shall be the common wife of us all! Even thus it hath
been ordered, O monarch, by our mother. I am unmarried still, and Bhima
also is so amongst the sons of Pandu. This thy jewel of a daughter hath
been won by Arjuna. This, O king, is the rule with us; to ever enjoy
equally a jewel that we may obtain. O best of monarchs, that rule of
conduct we cannot now abandon. Krishna, therefore, shall become the
wedded wife of us all. Let her take our hands, one after another before
the fire.’

‘Drupada answered, ‘O scion of Kuru’s race, it hath been directed that
one man may have many wives. But it hath never been heard that one woman
may have many husbands! O son of Kunti, as thou art pure and acquainted
with the rules of morality, it behoveth thee not to commit an act that is
sinful and opposed both to usage and the Vedas. Why, O prince, hath thy
understanding become so?’ Yudhishthira said in reply, ‘O monarch,
morality is subtle. We do not know its course. Let us follow the way
trodden by the illustrious ones of former ages. My tongue never uttered
an untruth. My heart also never turneth to what is sinful. My mother
commandeth so; and my heart also approveth of it. Therefore, O king, that
is quite conformable to virtue. Act according to it, without any
scruples. Entertain no fear, O king, about this matter.’

“Drupada said, ‘O son of Kunti thy mother, and my son Dhrishtadyumna and
thyself, settle amongst yourselves as to what should be done. Tell me the
result of your deliberations and tomorrow I will do what is proper.’

“Vaisampayana continued, ‘After this, O Bharata, Yudhishthira, Kunti and
Dhrishtadyumna discoursed upon this matter. Just at that time, however,
the island-born (Vyasa), O monarch, came there in course of his
wanderings.’”



SECTION CLXLVIII

(Vaivahika Parva continued)

“Vaisampayana said, ‘Then all the Pandavas and the illustrious king of
the Panchalas and all others there present stood up and saluted with
reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled
Rishi, saluting them in return and enquiring after their welfare, sat
down on a carpet of gold. And commanded by Krishna (Dwaipayana) of
immeasurable energy, those foremost of men all sat down on costly seats.
A little after, O monarch, the son of Prishata in sweet accents asked the
illustrious Rishi about the wedding of his daughter. And he said, ‘How, O
illustrious one, can one woman become the wife of many men without being
defiled by sin? O, tell me truly all about this.’ Hearing these words
Vyasa replied, ‘This practice, O king, being opposed to usage and the
Vedas, hath become obsolete. I desire, however, to hear what the opinion
of each of you is upon this matter.’

“Hearing these words of the Rishi, Drupada spoke first, saying, ‘The
practice is sinful in my opinion, being opposed to both usage and the
Vedas. O best of Brahmanas, nowhere have I seen many men having one wife.
The illustrious ones also of former ages never had such a usage amongst
them. The wise should never commit a sin. I, therefore, can never make up
mind to act in this way. This practice always appeareth to me to be of
doubtful morality.

“After Drupada had ceased, Dhrishtadyumna spoke, saying ‘O bull amongst
Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder
brother, if he is of a good disposition, approach the wife of his younger
brother? The ways of morality are ever subtle, and, therefore, we know
them not. We cannot, therefore, say what is conformable to morality and
what not. We cannot do such a deed, therefore, with a safe conscience.
Indeed, O Brahmana, I cannot say, ‘Let Draupadi become the common wife of
five brothers.’

“Yudhishthira then spoke, saying, ‘My tongue never uttereth an untruth
and my heart never inclineth to what is sinful. When my heart approveth
of it, it can never be sinful. I have heard in the Purana that a lady of
name Jatila, the foremost of all virtuous women belonging to the race of
Gotama had married seven Rishis. So also an ascetic’s daughter, born of a
tree, had in former times united herself in marriage with ten brothers
all bearing the same name of Prachetas and who were all of souls exalted
by asceticism. O foremost of all that are acquainted with the rules of
morality, it is said that obedience to superior is ever meritorious.
Amongst all superiors, it is well-known that the mother is the foremost.
Even she hath commanded us to enjoy Draupadi as we do anything obtained
as alms. It is for this, O best of Brahmanas, that I regard the
(proposed) act as virtuous.’

“Kunti then said, ‘The act is even so as the virtuous Yudhishthira hath
said. I greatly fear, O Brahmana, lest my speech should become untrue.
How shall I be saved from untruth?’

“When they had all finished speaking, Vyasa said, ‘O amiable one, how
shall thou be saved from the consequence of untruth? Even this is eternal
virtue! I will not, O king of the Panchalas, discourse on this before you
all. But thou alone shalt listen to me when I disclose how this practice
hath been established and why it is to be regarded as old and eternal.
There is no doubt that what Yudhishthira hath said is quite conformable
to virtue.’

“Vaisampayana continued, ‘Then the illustrious Vyasa--the master
Dwaipayana--rose, and taking hold of Drupada’s hand led him to a private
apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata’s race
sat there, waiting for the return of Vyasa and Drupada. Meanwhile,
Dwaipayana began his discourse with illustrious monarch for explaining
how the practice of polyandry could not be regarded as sinful.’”



SECTION CLXLIX

(Vaivahika Parva continued)

“Vaisampayana said, ‘Vyasa continued, ‘In days of yore, the celestials
had once commenced a grand sacrifice in the forest of Naimisha. At that
sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the
devoted animals. Yama, thus employed in that sacrifice, did not (during
that period), O king, kill a single human being. Death being suspended in
the world, the number of human beings increased very greatly. Then Soma
and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the
twin Aswins,--these and other celestials went unto Prajapati, the Creator
of the universe. Struck with fear for the increase of the human
population of the world they addressed the Master of creation and said,
‘Alarmed, O lord, at the increase of human beings on earth, we come to
thee for relief. Indeed, we crave thy protection.’ Hearing those words
the Grandsire said, ‘Ye have little cause to be frightened at this
increase of human beings. Ye all are immortal. It behoveth you not to
take fright at human beings.’ The celestials replied, ‘The mortals have
all become immortal. There is no distinction now between us and them.
Vexed at the disappearance of all distinction, we have come to thee in
order that thou mayest distinguish us from them.’ The Creator then said,
‘The son of Vivaswat is even now engaged in the grand sacrifice. It is
for this that men are not dying. But when Yama’s work in connection with
the sacrifice terminates, men will again begin to die as before.
Strengthened by your respective energies, Yama will, when that time
comes, sweep away by thousands the inhabitants on earth who will scarcely
have then any energy left in them.’

“Vyasa continued, ‘Hearing these words of the first-born deity, the
celestials returned to the spot where the grand sacrifice was being
performed. And the mighty one sitting by the side of the Bhagirathi saw a
(golden) lotus being carried along by the current. And beholding that
(golden) lotus, they wondered much. And amongst them, that foremost of
celestials, viz., Indra, desirous of ascertaining whence it came,
proceeded up along the course of the Bhagirathi. And reaching that spot
whence the goddess Ganga issues perennially, Indra beheld a woman
possessing the splendour of fire. The woman who had come there to take
water was washing herself in the stream, weeping all the while. The
tear-drops she shed, falling on the stream, were being transformed into
golden lotuses. The wielder of the thunderbolt, beholding that wonderful
sight, approached the woman and asked her, ‘Who art thou, amiable lady?
Why dost thou weep? I desire to know the truth. O, tell me everything.’

“Vyasa continued, ‘The woman thereupon answered, ‘O Sakra, thou mayest
know who I am and why, unfortunate that I am, I weep, if only, O chief of
the celestials, thou comest with me as I lead the way. Thou shall then
see what it is I weep for.” Hearing these words of the lady, Indra
followed her as she led the way. And soon he saw, not far off from where
he was, a handsome youth with a young lady seated on a throne placed on
one of the peaks of Himavat and playing at dice. Beholding that youth,
the thief of the celestials said, ‘Know, intelligent youth, that this
universe is under my sway.’ Seeing, however, that the person addressed
was so engrossed in dice that he took no notice of what he said, Indra
was possessed by anger and repeated, ‘I am the lord of the universe. The
youth who was none else than the god Mahadeva (the god of the gods),
seeing Indra filled with wrath, only smiled, having cast a glance at him.
At that glance, however, the chief of the celestials was at once
paralysed and stood there like a stake. When the game at dice was over,
Isana addressing the weeping woman said, ‘Bring Sakra hither, for I shall
soon so deal with him that pride may not again enter his heart.’ As soon
as Sakra was touched by that woman, the chief of the celestials with
limbs paralysed by that touch, fell down on the earth. The illustrious
Isana of fierce energy then said unto him, ‘Act not, O Sakra, ever again
in this way. Remove this huge stone, for thy strength and energy are
immeasurable, and enter the hole (it will disclose) where await some
others possessing the splendour of the sun and who are all like unto
thee.’ Indra, then, on removing that stone, beheld a cave in the breast
of that king of mountains, within which were four others resembling
himself. Beholding their plight, Sakra became seized with grief and
exclaimed, ‘Shall I be even like these?’ Then the god Girisha, looking
full at Indra with expanded eyes, said in anger, ‘O thou of a hundred
sacrifices, enter this cave without loss of time, for thou hast from
folly insulted me.’ Thus addressed by the lord Isana, the chief of the
celestials, in consequence of that terrible imprecation, was deeply
pained, and with limbs weakened by fear trembled like the wind-shaken
leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull
for his vehicle, Indra, with joined hands and shaking from head to foot,
addressed that fierce god of multi-form manifestations, saving, ‘Thou
art, O Bhava, the over-looker of the infinite Universe!’ Hearing these
words the god of fiery energy smiled and said, ‘Those that are of
disposition like thine never obtain my grace. These others (within the
cave) had at one time been like thee. Enter thou this cave, therefore,
and lie there for some time. The fate of you all shall certainly be the
same. All of you shall have to take your birth in the world of men,
where, having achieved many difficult feats and slaying a large number of
men, ye shall again by the merits of your respective deeds, regain the
valued region of Indra. Ye shall accomplish all I have said and much more
besides, of other kinds of work.’ Then those Indras, of their shorn glory
said, ‘We shall go from our celestial regions even unto the region of men
where salvation is ordained to be difficult of acquisition. But let the
gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our
would-be mother. Fighting with men by means of both celestial and human
weapons, we shall again come back into the region of Indra.’

“Vyasa continued, ‘Hearing these words of the former Indras, the wielder
of the thunderbolt once more addressed that foremost of gods, saying,
‘Instead of going myself, I shall, with a portion of my energy, create
from myself a person for the accomplishment of the task (thou assignest)
to form the fifth among these!’ Vishwabhuk, Bhutadhaman, Sivi of great
energy, Santi the fourth, and Tejaswin, these it is said were the five
Indras of old. And the illustrious god of the formidable bow, from his
kindness, granted unto the five Indras the desire they cherished. And he
also appointed that woman of extraordinary beauty, who was none else than
celestial Sri (goddess of grace) herself, to be their common wife in the
world of men. Accompanied by all those Indras, the god Isana then went
unto Narayana of immeasurable energy, the Infinite, the Immaterial, the
Uncreate, the Old, the Eternal, and the Spirit of these universes without
limits. Narayana approved of everything. Those Indras then were born in
the world of men. And Hari (Narayana) took up two hairs from his body,
one of which hairs was black and the other white. And those two hairs
entered the wombs of two of the Yadu race, by name Devaki and Rohini. And
one of these hairs viz., that which was white, became Valadeva. And the
hair that was black was born as Kesava’s self, Krishna. And those Indras
of old who had been confined in the cave on the Himavat are none else
than the sons of Pandu, endued with great energy. And Arjuna amongst the
Pandavas, called also Savyasachin (using both hands with equal dexterity)
is a portion of Sakra.’

“Vyasa continued, ‘Thus, O king, they who have been born as the Pandavas
are none else than those Indras of old. And the celestial Sri herself who
had been appointed as their wife is this Draupadi of extraordinary
beauty. How could she whose effulgence is like that of the sun or the
moon, whose fragrance spreads for two miles around, take her birth in any
other than an extraordinary way, viz., from within the earth, by virtue
of the sacrificial rites? Unto thee, O king, I cheerfully grant this
other boon in the form of spiritual sight. Behold now the sons of Kunti
endued with their sacred and celestial bodies of old!’

“Vaisampayana continued, ‘Saying this, that sacred Brahmana Vyasa of
generous deeds, by means of his ascetic power, granted celestial sight
unto the king. Thereupon the king beheld all the Pandavas endued with
their former bodies. And the king saw them possessed of celestial bodies,
with golden crowns and celestial garlands, and each resembling Indra
himself, with complexions radiant as fire or the sun, and decked with
every ornament, and handsome, and youthful, with broad chests and
statures measuring about five cubits. Endued with every accomplishment,
and decked with celestial robes of great beauty and fragrant garlands of
excellent making the king beheld them as so many three-eyed gods
(Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the
Pandavas in the forms of those Indras of old, and Arjuna also in the form
of Indra sprung from Sakra himself, king Drupada was highly pleased. And
the monarch wondered much on beholding that manifestation of celestial
power under deep disguise. The king looking at his daughter, that
foremost of women endued with great beauty, like unto a celestial damsel
and possessed of the splendour of fire or the moon, regarded her as the
worthy wife of those celestial beings, for her beauty, splendour and
fame. And beholding that wonderful sight, the monarch touched the feet of
Satyavati’s son, exclaiming, ‘O great Rishi, nothing is miraculous in
thee!’ The Rishi then cheerfully continued, ‘In a certain hermitage there
was an illustrious Rishi’s daughter, who, though handsome and chaste,
obtained not a husband. The maiden gratified, by severe ascetic penances,
the god Sankara (Mahadeva). The lord Sankara, gratified at her penances,
told her himself. ‘Ask thou the boon thou desirest’ Thus addressed, the
maiden repeatedly said unto the boon-giving Supreme Lord, ‘I desire to
obtain a husband possessed of every accomplishment. Sankara, the chief of
the gods, gratified with her, gave her the boon she asked, saying, ‘Thou
shall have, amiable maiden, five husbands.’ The maiden, who had succeeded
in gratifying the god, said again, ‘O Sankara, I desire to have from thee
only one husband possessed of every virtue?’ The god of gods,
well-pleased with her, spake again, saying, ‘Thou hast, O maiden,
addressed me five full times, repeating, ‘Give me a husband.’ Therefore,
O amiable one, it shall even be as thou hast asked. Blessed be thou. All
this, however, will happen in a future life of thine!’

“Vyasa continued, ‘O Drupada, this thy daughter of celestial beauty is
that maiden. Indeed, the faultless Krishna sprung from Prishata’s race
hath been pre-ordained to become the common wife of five husbands. The
celestial Sri, having undergone severe ascetic penances, hath, for the
sake of the Pandavas, had her birth as thy daughter, in the course of thy
grand sacrifice. That handsome goddess, waited upon by all the
celestials, as a consequence of her own acts becomes the (common) wife of
five husbands. It is for this that the self-create had created her.
Having listened to all this, O king Drupada, do what thou desirest.’”



SECTION CC

(Vaivahika Parva continued)

“Vaisampayana said, ‘Drupada, on hearing this, observed, O great Rishi,
it was only when I had not heard this from thee that I had sought to act
in the way I told thee of. Now, however, that I know all, I cannot be
indifferent to what hath been ordained by the gods. Therefore do I
resolve to accomplish what thou hast said. The knot of destiny cannot be
untied. Nothing in this world is the result of our own acts. That which
had been appointed by us in view of securing one only bridegroom hath now
terminated in favour of many. As Krishna (in a former life) had
repeatedly said, ‘O, give me a husband!’ the great god himself even gave
her the boon she had asked. The god himself knows the right or wrong of
this. As regards myself, when Sankara hath ordained so, right or wrong,
no sin can attach to me. Let these with happy hearts take, as ordained,
the hand of Krishna with the rites.’

“Vaisampayana continued, ‘Then the illustrious Vyasa, addressing
Yudhishthira the just, said, ‘This day is an auspicious day, O son of
Pandu! This day the moon has entered the constellation called Pushya.
Take thou the hand of Krishna today, thyself first before thy brothers!’
When Vyasa had said so, king Yajnasena and his son made preparations for
the wedding. And the monarch kept ready various costly articles as
marriage presents. Then he brought out his daughter Krishna, decked,
after a bath, with many jewels and pearls. Then there came to witness the
wedding all the friends and relatives of the king, ministers of state,
and many Brahmanas and citizens. And they all took their seats according
to their respective ranks. Adorned with that concourse of principal men,
with its yard decked with lotuses and lilies scattered thereupon, and
beautified with lines of troops, king Drupada’s palace, festooned around
with diamonds and precious stones, looked like the firmament studded with
brilliant stars. Then those princes of the Kuru line, endued with youth
and adorned with ear-rings, attired in costly robes and perfumed with
sandal-paste, bathed and performed the usual religious rites and
accompanied by their priest Dhaumya who was possessed of the splendour of
fire, entered the wedding hall one after another in due order, and with
glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya,
well-conversant with the Vedas, igniting the sacred fire, poured with due
mantras libations of clarified butter into that blazing element. And
calling Yudhishthira there, Dhaumya, acquainted with mantras, united him
with Krishna. Walking round the fire the bridegroom and the bride took
each other’s hand. After their union was complete, the priest Dhaumya,
taking leave of Yudhishthira, that ornament of battles, went out of the
palace. Then those mighty car-warriors,--those perpetuators of the Kuru
line,--those princes attired in gorgeous dresses, took the hand of that
best of women, day by day in succession, aided by that priest. O king,
the celestial Rishi told me of a very wonderful and extraordinary thing
in connection with these marriages, viz., that the illustrious princess
of slender waist regained her virginity every day after a previous
marriage. After the weddings were over, king Drupada gave unto those
mighty car-warriors diverse kinds of excellent wealth. And the king gave
unto them one hundred cars with golden standards, each drawn by four
steeds with golden bridles. And he gave them one hundred elephants all
possessing auspicious marks on their temples and faces and like unto a
hundred mountains with golden peaks. He also gave them a hundred female
servants all in the prime of youth and clad in costly robes and ornaments
and floral wreaths. And the illustrious monarch of the Lunar race gave
unto each of those princes of celestial beauty, making the sacred fire a
witness of his gifts, much wealth and many costly robes and ornaments of
great splendour. The sons of Pandu endued with great strength, after
their wedding were over, and after they had obtained Krishna like unto a
second Sri along with great wealth, passed their days in joy and
happiness, like so many Indras, in the capital of the king of the
Panchalas,’”



SECTION CCI

(Vaivahika Parva continued)

“Vaisampayana said, ‘King Drupada, after his alliance with the Pandavas,
had all his fears dispelled. Indeed, the monarch no longer stood in fear
even of the gods. The ladies of the illustrious Drupada’s household
approached Kunti and introduced themselves unto her, mentioning their
respective names, and worshipped her feet with heads touching the ground.
Krishna also, attired in red silk and her wrists still encircled with the
auspicious thread, saluting her mother-in-law with reverence, stood
contentedly before her with joined palms. Pritha, out of affection,
pronounced a blessing upon her daughter-in-law endued with great beauty
and every auspicious mark and possessed of a sweet disposition and good
character, saying, ‘Be thou unto thy husband as Sachi unto Indra, Swaha
unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto
Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable
one, be thou the mother of long-lived and heroic children, and possessed
of everything that can make thee happy! Let luck and prosperity ever wait
on thee! Wait thou ever on husbands engaged in the performance of grand
sacrifices. Be thou devoted to thy husbands. And let thy days be ever
passed in duly entertaining and reverencing guests and strangers arrived
at thy abode, and the pious and the old; children and superiors. Be thou
installed as the Queen of the kingdom and the capital of Kurujangala,
with thy husband Yudhishthira the just! O daughter, let the whole earth,
conquered by the prowess of thy husbands endued with great strength, be
given away by thee unto Brahmanas at horse-sacrifice! O accomplished one
whatever gems there are on earth possessed of superior virtues, obtain
them, O lucky one, and be thou happy for a full hundred years! And, O
daughter-in-law, as I rejoice today beholding thee attired in red silk,
so shall I rejoice again, when, O accomplished one, I behold thee become
the mother of a son!’

“Vaisampayana continued, ‘After the sons of Pandu had been married, Hari
(Krishna) sent unto them (as presents) various gold ornaments set with
pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent
unto them costly robes manufactured in various countries, and many
beautiful and soft blankets and hides of great value, and many costly
beds and carpets and vehicles. He also sent them vessels by hundreds, set
with gems and diamonds. And Krishna also gave them female servants by
thousands, brought from various countries, and endued with beauty, youth
and accomplishments and decked with every ornament. He also gave them
many well-trained elephants brought from the country of Madra, and many
excellent horses in costly harness, cars drawn by horses of excellent
colours and large teeth. The slayer of Madhu, of immeasurable soul, also
sent them coins of pure gold by crores upon crores in separate heaps. And
Yudhishthira the just, desirous of gratifying Govinda, accepted all those
presents with great joy.’”



SECTION CCII

(Viduragamana Parva)

“Vaisampayana said, ‘The news was carried unto all the monarchs (who had
come to the Self-choice of Draupadi) by their trusted spies that the
handsome Draupadi had been united in marriage with the sons of Pandu. And
they were also informed that the illustrious hero who had bent the bow
and shot the mark was none else than Arjuna, that foremost of victorious
warriors and first of all wielders of the bow and arrows. And it became
known that the mighty warrior who had dashed Salya, the king of Madra, on
the ground, and who in wrath had terrified the assembled monarchs by
means of the tree (he had uprooted), and who had taken his stand before
all foes in perfect fearlessness, was none else than Bhima, that feller
of hostile ranks, whose touch alone was sufficient to take the lives out
of all foes. The monarchs, upon being informed that the Pandavas had
assumed the guise of peaceful Brahmanas, wondered much. They even heard
that Kunti with all her sons had been burnt to death in the conflagration
of the house of lac. They, therefore, now regarded the Pandavas in the
light of persons who had come back from the region of the dead. And
recollecting the cruel scheme contrived by Purochana, they began to say,
‘O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!’

“After the Self-choice was over, all the monarchs (who had come thither),
hearing that Draupadi had been united with the Pandavas, set out for
their own dominions. And Duryodhana, hearing that Draupadi had selected
the owner of white steeds (Arjuna) as her lord, became greatly depressed.
Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and
Kripa the prince set out with a heavy heart for his capital. Then
Duhsasana, blushing with shame, addressed his brother softly and said,
‘If Arjuna had not disguised himself as a Brahmana, he could never have
succeeded in obtaining Draupadi. It was for this disguise, O king, that
no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme.
Exertion is fruitless; fie on our exertions, O brother! The Pandavas are
still alive!’ Speaking unto one another thus and blaming Purochana (for
his carelessness), they then entered the city of Hastinapura, with
cheerless and sorrowful hearts. Beholding the mighty sons of Pritha,
escaped from the burning house of lac and allied with Drupada, and
thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada
all accomplished in fight, they were struck with fear and overcome with
despair.

“Then Vidura, having learnt that Draupadi had been won by the Pandavas
and that the sons of Dhritarashtra had come back (to Hastinapura) in
shame, their pride humiliated, became filled with joy. And, O king,
approaching Dhritarashtra, Kshattri said, ‘The Kurus are prospering by
good luck!’ Hearing those words of Vidura, the son of Vichitravirya,
wondering, said in great glee, ‘What good luck, O Vidura! What good
luck!’ From ignorance, the blind monarch understood that his eldest son
Duryodhana had been chosen by Drupada’s daughter as her lord. And the
king immediately ordered various ornaments to be made for Draupadi. And
he commanded that both Draupadi and his son Duryodhana should be brought
with pomp to Hastinapura. It was then that Vidura told the monarch that
Draupadi had chosen the Pandavas for her lords, and that those heroes
were all alive and at peace, and that they had been received with great
respect by king Drupada. And he also informed Dhritarashtra that the
Pandavas had been united with the many relatives and friends of Drupada,
each owning large armies, and with many others who had come to that
self-choice.

“Hearing these words of Vidura, Dhritarashtra said, ‘Those children are
to me as dear as they were to Pandu. Nay, more. O listen to me why my
affection for them now is even greater! The heroic sons of Pandu are well
and at ease. They have obtained many friends. Their relatives, and others
whom they have gained as allies, are all endued with great strength. Who
amongst monarchs in prosperity or adversity would not like to have
Drupada with his relatives as an ally?’

“Vaisampayana continued, ‘Having heard these words of the monarch, Vidura
said, ‘O king, let thy understanding remain so without change for a
hundred years!’ Having said this Vidura returned to his own abode. Then,
O monarch, there came unto Dhritarashtra, Duryodhana and the son of
Radha, Karna. Addressing the monarch, they said, ‘We cannot, O king,
speak of any transgression in the presence of Vidura! We have now found
thee alone, and will, therefore, say all we like! What is this that thou
hast, O monarch, desired to do? Dost thou regard the prosperity of thy
foes as if it were thy own, that thou hast been applauding the Pandavas,
O foremost of men, in the presence of Vidura? O sinless one, thou actest
not, O king, in the way thou shouldst! O father, we should now act every
day in such a way as to weaken (the strength of) the Pandavas. The time
hath come, O father, for us to take counsel together, so that the
Pandavas may not swallow us all with our children and friends and
relatives.’”



SECTION CCIII

(Viduragamana Parva continued)

“Vaisampayana said, ‘Dhritarashtra replied saying, I desire to do exactly
what you would recommend. But I do not wish to inform Vidura of it even
by a change of muscle. It was, therefore, O son, that I was applauding
the Pandavas in Vidura’s presence, so that he might not know even by a
sign what is in my mind. Now that Vidura hath gone away, this is the
time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon,
and what, O Radheya (Karna), thou too hast hit upon.’

“Duryodhana said. ‘Let us, O father, by means of trusted and skilful and
adroit Brahmanas, seek to produce dissensions between the sons of Kunti
and Madri. Or, let king Drupada and his sons, and all his ministers of
state, be plied with presents of large wealth, so that they may abandon
the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the
Pandavas to settle in Drupada’s dominions, by describing to them,
separately, the inconvenience of residing in Hastinapura, so that,
separated from as, they may permanently settle in Panchala. Or, let some
clever spies, full of resources, sowing the seeds of dissension among the
Pandavas, make them jealous of one another. Or, let them incite Krishna
against her husbands. She has many lords and this will not present any
difficulty. Or, let some seek to make the Pandavas themselves
dissatisfied with Krishna, in which case Krishna also will be
dissatisfied with them. Or, let, O king, some clever spies, repairing
thither, secretly compass the death of Bhimasena. Bhima is the strongest
of them all. Relying upon Bhima alone, the Pandavas used to disregard us,
of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas.
If he be slain, the others will be deprived of strength and energy.
Deprived of Bhima who is their sole refuge, they will no longer strive to
regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima
protecteth him from behind. Without Bhima, Arjuna is not equal to even a
fourth part of Radheya. Indeed, O king, the Pandavas conscious of their
own feebleness without Bhima and of our strength would not really strive
to recover the kingdom. Or, if, O monarch, coming hither, they prove
docile and obedient to us, we would then seek to repress them according
to the dictates of political science (as explained by Kanika). Or, we may
tempt them by means of handsome girls, upon which the princess of
Panchala will get annoyed with them. Or, O Radheya, let messengers be
despatched to bring them hither, so that, when arrived, we may through
trusted agents, by some of the above methods, cause them to be slain.
Strive, O father, to employ any of these (various) methods that may
appear to thee faultless. Time passeth. Before their confidence in king
Drupada--that bull amongst kings--is established we may succeed, O
monarch, to encounter them. But after their confidence hath been
established in Drupada, we are sure to fail. These, O father, are my
views for the discomfiture of the Pandavas. Judge whether they be good or
bad. What, O Karna, dost thou think?’”



SECTION CCIV

(Viduragamana Parva continued)

“Vaisampayana said, ‘Thus addressed by Duryodhana, Karna said, ‘It doth
not seem to me, O Duryodhana, that thy reasoning is well-founded. O
perpetuator of the Kuru race, no method will succeed against the
Pandavas. O brave prince, thou hast before, by various subtle means,
striven to carry out thy wishes. But ever hast thou failed to slay thy
foes. They were then living near thee, O king! They were then unfledged
and of tender years, but thou couldst not injure them then. They are now
living at a distance, grown up, full-fledged. The sons of Kunti, O thou
of firm resolution, cannot now be injured by any subtle contrivances of
thine. This is my opinion. As they are aided by the very Fates, and as
they are desirous of regaining their ancestral kingdom, we can never
succeed in injuring them by any means in our power. It is impossible to
create disunion amongst them. They can never be disunited who have all
taken to a common wife. Nor can we succeed in estranging Krishna from the
Pandavas by any spies of ours. She chose them as her lords when they were
in adversity. Will she abandon them now that they are in prosperity?
Besides women always like to have many husbands, Krishna hath obtained
her wish. She can never be estranged from the Pandavas. The king of
Panchala is honest and virtuous; he is not avaricious. Even if we offer
him our whole kingdom he will not abandon the Pandavas. Drupada’s son
also possesseth every accomplishment, and is attached to the Pandavas.
Therefore, I do not think that the Pandavas can now be injured by any
subtle means in thy power. But, O bull amongst men, this is what is good
and advisable for us now, viz., to attack and smite them till they are
exterminated. Let this course recommend itself to thee. As long as our
party is strong and that of the king of the Panchalas is weak, so long
strike them without any scruple. O son of Gandhari, as long as their
innumerable vehicles and animals, friends, and friendly tribes are not
mustered together, continue, O king, to exhibit thy prowess. As long as
the king of the Panchalas together with his sons gifted with great
prowess, setteth not his heart upon fighting with us, so long, O king,
exhibit thy prowess. And, O king, exert thy prowess before he of the
Vrishni race (Krishna) cometh with the Yadava host into the city of
Drupada, carrying everything before him, to restore the Pandavas to their
paternal kingdom. Wealth, every article of enjoyment, kingdom, there is
nothing that Krishna may not sacrifice for the sake of the Pandavas. The
illustrious Bharata had acquired the whole earth by his prowess alone.
Indra hath acquired sovereignty of the three worlds by prowess alone. O
king, prowess is always applauded by the Kshatriyas. O bull amongst
Kshatriyas, prowess is the cardinal virtue of the brave. Let us,
therefore, O monarch, with our large army consisting of four kinds of
forces, grind Drupada without loss of time, and bring hither the
Pandavas. Indeed, the Pandavas are incapable of being discomfited by any
policy of conciliation, of gift, of wealth and bribery, or of disunion.
Vanquish them, therefore, by thy prowess. And vanquishing them by thy
prowess, rule thou this wide earth. O monarch, I see not any other means
by which we may accomplish our end.’

“Vaisampayana continued, ‘Hearing these words of Radheya, Dhritarashtra,
endued with great strength, applauded him highly. The monarch then
addressed him and said, ‘Thou, O son of a Suta, art gifted with great
wisdom and accomplished in arms. This speech, therefore, favouring the
exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and
Vidura, and you two, take counsel together and adopt that proposal which
may lead to our benefit.’

Vaisampayana continued, “‘Then king Dhritarashtra called unto him, all
those celebrated ministers and took counsel with them.’”



SECTION CCV

(Viduragamana Parva continued)

“Vaisampayana said, ‘Asked by Dhritarashtra to give his opinion, Bhishma
replied, ‘O Dhritarashtra, a quarrel with the Pandavas is what I can
never approve of. As thou art to me, so was Pandu without doubt. And the
sons of Gandhari are to me, as those of Kunti. I should protect them as
well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are
as much near to me as they are to prince Duryodhana or to all the other
Kurus. Under these circumstances a quarrel with them is what I never
like. Concluding a treaty with those heroes, let half the land be given
unto them. This is without doubt, the paternal kingdom of those foremost
ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this
kingdom as thy paternal property, the Pandavas also look upon it as their
paternal possession. If the renowned sons of Pandu obtain not the
kingdom, how can it be thine, or that of any other descendant of the
Bharata race? If thou regardest thyself as one that hath lawfully come
into the possession of the kingdom, I think they also may be regarded to
have lawfully come into the possession of this kingdom before thee. Give
them half the kingdom quietly. This, O tiger among men, is beneficial to
all. If thou actest otherwise, evil will befall us all. Thou too shall be
covered with dishonour. O Duryodhana, strive to maintain thy good name. A
good name is, indeed, the source of one’s strength. It hath been said
that one liveth in vain whose reputation hath gone. A man, O Kaurava,
doth not die so long as his fame lasteth. One liveth as long as one’s
fame endureth, and dieth when one’s fame is gone. Follow thou, O son of
Gandhari, the practice that is worthy of the Kuru race. O thou of mighty
arms, imitate thy own ancestors. We are fortunate that the Pandavas have
not perished. We are fortunate that Kunti liveth. We are fortunate that
the wretch Purochana without being able to accomplish his purpose hath
himself perished. From that time when I heard that the sons of
Kuntibhoja’s daughter had been burnt to death, I was, O son of Gandhari,
ill able to meet any living creature. O tiger among men, hearing of the
fate that overtook Kunti, the world doth not regard Purochana so guilty
as it regardeth thee. O king, the escape, therefore, of the sons of Pandu
with life from that conflagration and their re-appearance, do away with
thy evil repute. Know, O thou of Kuru’s race, that as long as those
heroes live, the wielder of the thunder himself cannot deprive them of
their ancestral share in the kingdom. The Pandavas are virtuous and
united. They are being wrongly kept out of their equal share in the
kingdom. If thou shouldst act rightly, if thou shouldst do what is
agreeable to me, if thou shouldst seek the welfare of all, then give half
the kingdom unto them.’”



SECTION CCVI

(Viduragamana Parva continued)

“Vaisampayana said, ‘After Bhishma had concluded, Drona spoke, saying, ‘O
king Dhritarashtra, it hath been heard by us that friends summoned for
consultation should always speak what is right, true, and conductive to
fame. O sire, I am of the same mind in this matter with the illustrious
Bhishma. Let a share of the kingdom be given unto the Pandavas. This is
eternal virtue. Send, O Bharata, unto Drupada without loss of time some
messenger of agreeable speech, carrying with him a large treasure for the
Pandavas. And let the man go unto Drupada carrying costly presents for
both the bridegrooms and the bride, and let him speak unto that monarch
of thy increase of power and dignity arising from this new alliance with
him. And, O monarch, let the man know also that both thyself and
Duryodhana have become exceedingly glad in consequence of what hath
happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna.
And let him speak also about the alliance as having been exceedingly
proper, and agreeable unto thee, and of thyself being worthy of it. And
let the man repeatedly propitiate the sons of Kunti and those of Madri
(in proper words). And at thy command, O king, let plenty of ornaments of
pure gold be given unto Draupadi. And let, O bull of Bharata’s race,
proper presents be given unto all the sons of Drupada. Let the messenger
then propose the return of the Pandavas to Hastinapura. After the heroes
will have been permitted (by Drupada), to come hither, let Duhsasana and
Vikarna go out with a handsome train to receive them. And when they will
have arrived at Hastinapura, let those foremost of men be received with
affection by thee. And let them then be installed on their paternal
throne, agreeably to the wishes of the people of the realm. This, O
monarch of Bharata’s race, is what I think should be thy behaviour
towards the Pandavas who are to thee even as thy own sons.’

“Vaisampayana continued, ‘After Drona had ceased, Karna spake again,
‘Both Bhishma and Drona have been pampered with wealth that is thine and
favours conferred by thee! They are also always regarded by thee as thy
trusted friends! What can therefore be more amusing than that they both
should give thee advice which is not for thy good? How can the wise
approve that advice which is pronounced good by a person speaking with
wicked intent but taking care to conceal the wickedness of his heart?
Indeed, in a season of distress, friends can neither benefit nor injure.
Every one’s happiness or the reverse dependeth on destiny. He that is
wise and he that is foolish, he that is young (in years) and he that is
old, he that hath allies and he that hath none, all become, it is seen
everywhere, happy or unhappy at times. It hath been heard by us that
there was, of old, a king by name Amvuvicha. Having his capital at
Rajagriha, he was the king of all the Magadha chiefs. He never attended
to his affairs. All his exertion consisted in inhaling the air. All his
affairs were in the hands of his minister. And his minister, named
Mahakarni, became the supreme authority in the state. Regarding himself
all powerful, he began to disregard the king. And the wretch himself
appropriated everything belonging unto the king, his queens and treasures
and sovereignty. But the possession of all these, instead of satisfying
his avarice, only served to inflame him the more. Having appropriated
everything belonging to the king, he even coveted the throne. But it hath
been heard by us that with all his best endeavours he succeeded not in
acquiring the kingdom of the monarch, his master, even though the latter
was inattentive to business and content with only breathing the air. What
else can be said, O king, than that monarch’s sovereignty was dependent
on destiny? If, therefore, O king, this kingdom be established in thee by
destiny, it will certainly continue in thee, even if the whole world were
to become thy enemy! If, however, destiny hath ordained otherwise,
howsoever mayest thou strive, it will not last in thee! O learned one,
remembering all this, judge of the honesty or otherwise of thy advisers.
Ascertain also who amongst them are wicked and who have spoken wisely and
well.’

“Vaisampayana continued, ‘Hearing these words of Karna, Drona replied,
‘As thou art wicked it is evident thou sayest so in consequence of the
wickedness of thy intent. It is for injuring the Pandavas that thou
findest fault with us. But know, O Karna, what I have said is for the
good of all and the prosperity of the Kuru race. If thou regardest all
this as productive of evil, declare thyself what is for our good. If the
good advice I have given be not followed, I think the Kurus will be
exterminated in no time.’”



SECTION CCVII

(Viduragamana Parva continued)

“Vaisampayana said, ‘After Drona had ceased, Vidura spoke, saying, ‘O
monarch, thy friends without doubt, are saying unto thee what is for thy
good. But as thou art unwilling to listen to what they say, their words
scarcely find a place in thy ears. What that foremost one of Kuru’s race,
viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy
good. But thou dost not listen to it. The preceptor Drona also hath said
much that is for thy good which however Karna, the son of Radha, doth not
regard to be such. But, O king, reflecting hard I do not find any one who
is better a friend to thee than either of these two lions among men
(viz., Bhishma and Drona), or any one who excels either of them in
wisdom. These two, old in years, in wisdom, and in learning, always
regard thee, O king, and the sons of Pandu with equal eyes. Without
doubt, O king of Bharata’s race, they are both, in virtue and
truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never
before did they give thee any evil advice. Thou also, O monarch, hast
never done them any injury. Why should, therefore, these tigers among
men, who are ever truthful, give thee wicked advice, especially when thou
hast never injured them? Endued with wisdom these foremost of men, O
king, will never give thee counsels that are crooked. O scion of Kuru’s
rate, this is my firm conviction that these two, acquainted with all
rules of morality, will never, tempted by wealth, utter anything
betraying a spirit of partisanship. What they have said, O Bharata, I
regard highly beneficial to thee. Without doubt, O monarch, the Pandavas
are thy sons as much as Duryodhana and others are. Those ministers,
therefore, that give thee any counsel fraught with evil unto the
Pandavas, do not really look to thy interests. If there is any partiality
in thy heart, O king, for thy own children, they who by their counsel
seek to bring it out, certainly do thee no good. Therefore, O king, these
illustrious persons endued with great splendour, have not I think, said
anything that leadeth to evil. Thou, however, dost not understand it.
What these bulls among men have said regarding the invincibility of the
Pandavas is perfectly true. Think not otherwise of it, O tiger among men.
Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the
right and the left hand with equal activity, be vanquished in battle even
by Maghavat himself? Can the great Bhimasena of strong arms possessing
the might of ten thousand elephants, be vanquished in battle by the
immortals themselves? Who also that desireth to live can overcome in
battle the twins (Nagula and Sahadeva) like unto the sons of Yama
himself, and well-skilled in fight? How too can the eldest one of the
Pandavas in whom patience, mercy, forgiveness, truth, and prowess always
live together, be vanquished? They who have Rama (Valadeva) as their
ally, and Janardana (Krishna) as their counsellor, and Satyaki as their
partisan, have already defeated everybody in war. They who have Drupada
for their father-in-law, and Drupada’s sons--the heroic brothers, viz.,
Dhristadyumna and others of Prishata’s race for their brothers-in-law,
are certainly invincible. Remembering this, O monarch, and knowing that
their claim to the kingdom is even prior to thine, behave virtuously
towards them. The stain of calumny is on thee, O monarch, in consequence
of that act of Purochana. Wash thyself of it now, by a kindly behaviour
towards the Pandavas. This kindly behaviour of thine, O monarch, towards
the Pandavas will be an act of great benefit to us, protecting the lives
of us all that belong to Kuru’s race, and leading to the growth of the
whole Kshatriya order! We had formerly warred with king Drupada; if we
can now secure him as an ally, it will strengthen our party. The
Dasarhas, O king, are numerous and strong. Know where Krishna is, all of
them must be, and where Krishna is, there victory also must be! O king,
who, unless cursed by the gods, would seek, to effect that by means of
war which can be effected by conciliation? Hearing that the sons of
Pritha are alive, the citizens and other subjects of the realm have
become exceedingly glad and eager for beholding them. O monarch, act in a
way that is agreeable to them. Duryodhana and Karna and Sakuni, the son
of Suvala, are sinful, foolish and young; listen not to them. Possessed
of every virtue thou art I long ago told thee, O monarch that for
Duryodhana’s fault, the subjects of this kingdom would be exterminated.’”



SECTION CCVIII

(Viduragamana Parva continued)

“Vaisampayana said, ‘Hearing these various speeches, Dhritarashtra said,
The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona,
and thyself also (O Vidura), have said the truth and what also is most
beneficial to me. Indeed, as those mighty car-warriors, the heroic sons
of Kunti. are the children of Pandu, so are they, without doubt, my
children according to the ordinance. And as my sons are entitled to this
kingdom, so are the sons of Pandu certainly entitled to it. Therefore,
hasten to bring hither the Pandavas along with their mother, treating
them with affectionate consideration. O thou of Bharata’s race, bring
also Krishna of celestial beauty along with them. From sheer good fortune
the sons of Pritha are alive; and from good fortune alone those mighty
car-warriors have obtained the daughter of Drupada. It is from good
fortune alone that our strength hath increased, and it is from good
fortune alone that Purochana hath perished. O thou of great splendour, it
is from good fortune that my great grief hath been killed!’

“Vaisampayana continued, ‘Then Vidura, at the command of Dhritarashtra,
repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired
thither carrying with him numerous jewels and various kinds of wealth for
Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada’s abode,
Vidura conversant with every rule of morality and deep in every science,
properly accosted the monarch and waited upon him. Drupada received
Vidura in proper form and they both enquired after each other’s welfare.
Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them
he embraced them from affection and enquired after their well being. The
Pandavas also along with Vasudeva, in due order, worshipped Vidura of
immeasurable intelligence. But Vidura, O king, in the name of
Dhritarashtra repeatedly enquired with great affection after their
welfare. He then gave, O monarch, unto the Pandavas and Kunti and
Draupadi, and unto Drupada and Drupada’s sons, the gems and various kinds
of wealth that the Kauravas had sent through him. Possessed of
immeasurable intelligence, the modest Vidura then, in the presence of the
Pandavas and Keshava, addressed the well-behaved Drupada thus:

“With thy ministers and sons, O monarch, listen to what I say. King
Dhritarashtra, with ministers, sons, and friends, hath with a joyous
heart, O king, repeatedly enquired after thy welfare. And, O monarch, he
hath been highly pleased with this alliance with thee. So also, O king,
Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired
after thy welfare in every respect. Drona also of great wisdom the son of
Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy
happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in
consequence of this alliance with thee regard themselves supremely blest.
O Yajnasena, the establishment of this alliance with thee hath made them
happier than if they had acquired a new kingdom. Knowing all this, O
monarch, permit the Pandavas to re-visit their ancestral kingdom. The
Kurus are exceedingly eager to behold the sons of Pandu. These bulls
among men have been long absent (from their kingdom). They as well as
Pritha must be very eager to behold their city. And all the Kuru ladies
and the citizens and our subjects are eagerly waiting to behold Krishna
the Panchala Princess. This, therefore, is my opinion, O monarch, that
thou shouldst, without delay, permit the Pandavas to go thither with
their wife. And after the illustrious Pandavas, O king, will have
received thy permission to go thither, I shall send information unto
Dhritarashtra by quick messengers. Then, O king, will the Pandavas set
out with Kunti and Krishna.’”



SECTION CCIX

(Viduragamana Parva continued)

“Vaisampayana said, ‘Hearing these words of Vidura, Drupada said, ‘It is
even so as thou, O Vidura of great wisdom, hast said. Venerable one, I
too have been exceedingly happy in consequence of this alliance. It is
highly proper that these illustrious princes should return to their
ancestral kingdom. But it is not proper for me to say this myself. If the
brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these
bulls among men, viz., the twins, themselves desire to go and if Rama
(Valadeva) and Krishna, both acquainted with every rule of morality, be
of the same mind, then let the Pandavas go thither. For these tigers
among men (Rama and Krishna) are ever engaged in doing what is agreeable
and beneficial to the sons of Pandu.’

“Hearing this, Yudhishthira said, ‘We are now, O monarch, with all our
younger brothers, dependent on thee. We shall cheerfully do what thou art
pleased to command.’

“Vaisampayana continued, ‘Then Vasudeva said, ‘I am of opinion that the
Pandavas should go. But we should all abide by the opinion of king
Drupada who is conversant with every rule of morality.’

“Drupada then spoke, ‘I certainly agree with what this foremost of men,
thinketh, having regard to the circumstances. For the illustrious sons of
Pandu now are to me as they are, without doubt, to Vasudeva. Kunti’s son
Yudhishthira himself doth not seek the welfare of the Pandavas so
earnestly as, Kesava, that tiger among men.’

“Vaisampayana continued, ‘Commanded by the illustrious Drupada, the
Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna,
the daughter of Drupada, and the renowned Kunti, journeyed towards the
city called after the elephant, stopping at various places along the way
for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that
those heroes had neared the capital sent out the Kauravas to receive
them. They who were thus sent out were, O Bharata, Vikarna of the great
bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of
Gautama’s line. Surrounded by these, those mighty heroes, their splendour
enhanced by that throng slowly entered the city of Hastinapura. The whole
city became radiant, as it were, with the gay throng of sight-seers
animated by curiosity. Those tigers among men gladdened the hearts of all
who beheld them. And the Pandavas, dear unto the hearts of the people,
heard, as they proceeded, various exclamations with the citizens, ever
desirous of obeying the wishes of those princes, loudly uttered. Some
exclaimed, ‘Here returns that tiger among men, conversant with all the
rules of morality and who always protects us as if we were his nearest
relatives.’ And elsewhere they said, ‘It seems that king Pandu--the
beloved of his people--returneth today from the forest, doubtless to do
what is agreeable to us.’ And there were some that said, ‘What good is
not done to us today when the heroic sons of Kunti come back to our town?
If we have ever given away in charity, if we have ever poured libations
of clarified butter on the fire, if we have any ascetic merit, let the
Pandavas, by virtue of all those acts stay in our town for a hundred
years.’

“At last the Pandavas, on arriving at the place, worshipped the feet of
Dhritarashtra, as also those of the illustrious Bhishma. They also
worshipped the feet of everybody else that deserved that honour. And they
enquired after the welfare of every citizen (there present). At last, at
the command of Dhritarashtra they entered the chambers that had been
assigned to them.

“After they had rested there for some time, they were summoned (to the
court) by king Dhritarashtra and Bhishma, the son of Santanu. When they
came, king Dhritarashtra addressing Yudhishthira, said, ‘Listen, O son of
Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so
that no difference may arise again (between you and your cousins). If you
take up your quarters there no one will be able to do you any injury.
Protected by Partha (Arjuna), like the celestials by the thunderbolt,
reside ye at Khandavaprastha, taking half of the kingdom.’

“Vaisampayana continued, ‘Agreeing to what Dhritarashtra said, those
bulls among men worshipping the king set out from Hastinapura. And
content with half the kingdom, they removed to Khandavaprastha, which was
in unreclaimed desert. Then those heroes of unfading splendour, viz., the
Pandavas, with Krishna at their head, arriving there, beautified the
place and made it a second heaven. And those mighty car-warriors,
selecting with Dwaipayana’s assistance a sacred and auspicious region,
performed certain propitiatory ceremonies and measured out a piece of
land for their city. Then surrounded by a trench wide as the sea and by
walls reaching high up to the heavens and white as the fleecy clouds or
the rays of the moon, that foremost of cities looked resplendent like
Bhogavati (the capital of the nether kingdom) decked with the Nagas. And
it stood adorned with palatial mansions and numerous gates, each
furnished with a couple of panels resembling the out-stretched wings of
Garuda. And it was protected with gateways looking like the clouds and
high as the Mandara mountains. And well-furnished with numerous weapons
of attack the missiles of the foes could not make slightest impression on
them. And they were almost covered with darts and other missiles like
double-tongued snakes. The turrets along the walls were filled with armed
men in course of training; and the walls were lined with numerous
warriors along their whole length. And there were thousands of sharp
hooks and Sataghnis (machines slaying a century of warriors) and numerous
other machines on the battlements. There were also large iron wheels
planted on them. And with all these was that foremost of cities adorned.
The streets were all wide and laid out excellently; and there was no fear
in them of accident. And decked with innumerable mansions, the city
became like unto Amaravati and came to be called Indraprastha (like unto
Indra’s city). In a delightful and auspicious part of the city rose the
palace of the Pandavas filled with every kind of wealth and like unto the
mansion of the celestial treasurer (Kuvera) himself. And it looked like a
mass of clouds charged with lightning.

“When the city was built, there came, O king, numerous Brahmanas
well-acquainted with all the Vedas and conversant with every language,
wishing to dwell there. And there came also unto that town numerous
merchants from every direction, in the hope of earning wealth. There also
came numerous persons well-skilled in all the arts, wishing to take up
their abode there. And around the city were laid out many delightful
gardens adorned with numerous trees bearing both fruits and flowers.
There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas,
and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas
and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their
fragrant loads; beautiful and blossoming and grand Amalakas with branches
bent down with the weight of fruits and Lodhras and blossoming Ankolas;
and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and
Karaviras and Parijatas and numerous other kinds of trees always adorned
with flowers and fruits and alive with feathery creatures of various
species. And those verdant groves always resounded with the notes of
maddened peacocks and Kokilas (blackbirds). And there were various
pleasure-houses, bright as mirrors, and numerous bowers of creepers, and
charming and artificial hillocks, and many lakes full to the brim of
crystal water, and delightful tanks fragrant with lotuses and lilies and
adorned with swans and ducks and chakravakas (brahminy ducks). And there
were many delicious pools overgrown with fine aquatic plants. And there
were also diverse ponds of great beauty and large dimension. And, O king,
the joy of the Pandavas increased from day to day, in consequence of
their residence in that large kingdom that was peopled with pious men.

“Thus in consequence of the virtuous behaviour of Bhishma and king
Dhritarashtra towards them, the Pandavas took up their abode in
Khandavaprastha. Adorned with those five mighty warriors, each equal unto
Indra himself, that foremost of cities looked like Bhogavati (the capital
of the nether kingdom) adorned with the Nagas. And, O monarch, having
settled the Pandavas there, the heroic Krishna, obtaining their leave,
came back with Rama to Dwaravati.’”



SECTION CCX

(Rajya-labha Parva)

“Janamejaya said, ‘O thou possessed of ascetic wealth, what did those
high-souled ones, my grandsires, the illustrious Pandavas, do, after
obtaining the kingdom of Indraprastha? How did their wife Draupadi obey
them all? How is it also that no dissensions arose amongst those
illustrious rulers of men, all attached to one wife, viz., Krishna? O
thou of the wealth of asceticism, I wish to hear everything in detail
regarding the behaviour towards one another of those rulers of men after
their union with Krishna.’

“Vaisampayana said, ‘Those scorchers of foes, the Pandavas, having
obtained their kingdom, at the command of Dhritarashtra, passed their
days in joy and happiness at Khandavaprastha with Krishna. And
Yudhishthira. endued with great energy and ever adhering to truth, having
obtained the sovereignty, virtuously ruled the land, assisted by his
brothers. And the sons of Pandu, endued with great wisdom and devoted to
truth and virtue, having vanquished all their foes, continued to live
there in great happiness. And those bulls among men, seated on royal
seats of great value, used to discharge all the duties of government. And
one day, while all those illustrious heroes were so seated, there came
unto them the celestial Rishi Narada, in course of his wanderings.
Beholding the Rishi, Yudhishthira offered him his own handsome seat. And
after the celestial Rishi had been seated, the wise Yudhishthira duly
offered him the Arghya with his own hands. And the king also informed the
Rishi of the state of his kingdom. The Rishi accepting the worship,
became well-pleased, and eulogising him with benedictions, commanded the
king to take his seat. Commanded by the Rishi, the king took his seat.
Then the king sent word unto Krishna (in the inner apartments) of the
arrival of the illustrious one. Hearing of the Rishi’s arrival Draupadi,
purifying herself properly, came with a respectful attitude to where
Narada was with the Pandavas. The virtuous princess of Panchala,
worshipping the celestial Rishi’s feet, stood with joined hands before
him, properly veiled, The illustrious Narada, pronouncing various
benedictions on her, commanded the princess to retire. After Krishna had
retired, the illustrious Rishi, addressing in private all the Pandavas
with Yudhishthira at their head, said, ‘The renowned princess of Panchala
is the wedded wife of you all. Establish a rule amongst yourselves so
that disunion may not arise amongst you. There were, in former days,
celebrated throughout the three worlds, two brothers named Sunda and
Upasunda living together and incapable of being slain by anybody unless
each slew the other. They ruled the same kingdom, lived in the same
house, slept on the same bed, sat on the same seat, and ate from the same
dish. And yet they killed each for the sake of Tilottama. Therefore, O
Yudhishthira, preserve your friendship for one another and do that which
may not produce disunion amongst you.’

“On hearing this, Yudhishthira asked, ‘O great Muni, whose sons were
Asuras called Sunda and Upasunda? Whence arose that dissension amongst
them, and why did they slay each other? Whose daughter also was this
Tilottama for whose love the maddened brothers killed each other? Was she
an Apsara (water nymph) or the daughter of any celestial? O thou whose
wealth is asceticism, we desire, O Brahmana, to hear in detail everything
as it happened. Indeed, our curiosity hath become great.’”



SECTION CCXI

(Rajya-labha Parva continued)

“Vaisampayana said, ‘Hearing these words of Yudhishthira, Narada replied,
‘O son of Pritha, listen with thy brothers to me as I recite this old
story, O Yudhishthira, exactly as everything happened. In olden days, a
mighty Daitya named Nikumbha, endued with great energy and strength was
born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha,
were born two sons called Sunda and Upasunda. Both of them were mighty
Asuras endued with great energy and terrible prowess. The brothers were
both fierce and possessed of wicked hearts. And those Daityas were both
of the same resolution, and ever engaged in achieving the same tasks and
ends. They were ever sharers with each other in happiness as well as in
woe. Each speaking and doing what was agreeable to the other, the
brothers never were unless they were together, and never went anywhere
unless together. Of exactly the same disposition and habits, they seemed
to be one individual divided into two parts. Endued with great energy and
ever of the same resolution in everything they undertook, the brothers
gradually grew up. Always entertaining the same purpose, desirous of
subjugating the three worlds, the brothers, after due initiation, went to
the mountains of Vindhya. And severe were the ascetic penances they
performed there. Exhausted with hunger and thirst, with matted locks on
their heads and attired in barks of trees, they acquired sufficient
ascetic merit at length. Besmearing themselves with dirt from head to
foot, living upon air alone, standing on their toes, they threw pieces of
the flesh of their bodies into the fire. Their arms upraised, and eye
fixed, long was the period for which they observed their vows. And during
the course of their ascetic penances, a wonderful incident occurred
there. For the mountains of Vindhya, heated for a long course of years by
the power of their ascetic austerities, began to emit vapour from every
part of their bodies. And beholding the severity of their austerities,
the celestials became alarmed. The gods began to cause numerous
obstructions to impede the progress of their asceticism. The celestials
repeatedly tempted the brothers by means of every precious possession and
the most beautiful girls. The brothers broke not their vows. Then the
celestials once more manifested, before the illustrious brothers, their
powers of illusion. For it seemed their sisters, mothers, wives, and
other relatives, with disordered hair and ornaments and robes, were
running towards them in terror, pursued and struck by a Rakshasa with a
lance in hand. And it seemed that the women implored the help of the
brothers crying, ‘O save us!’ But all this went for nothing, for firmly
wedded thereto, the brothers did not still break their vows. And when it
was found that all this produced not the slightest impression on any of
the two, both the women and the Rakshasa vanished from sight. At last the
Grandsire himself, the Supreme Lord ever seeking the welfare of all, came
unto those great Asuras and asked them to solicit the boon they desired.
Then the brothers Sunda and Upasunda, both of great prowess, beholding
the Grandsire, rose from their seats and waited with joined palms. And
the brothers both said unto the God, ‘O Grandsire, if thou hast been
pleased with these our ascetic austerities, and art, O lord, propitious
unto us, then let us have knowledge of all weapons and of all powers of
illusion. Let us be endued with great strength, and let us be able to
assume any form at will. And last of all, let us also be immortal.’
Hearing these words of theirs, Brahman said, ‘Except the immortality you
ask for, you shall be given all that you desire. Solicit you some form of
death by which you may still be equal unto the immortals. And since you
have undergone these severe ascetic austerities from desire of
sovereignty alone I cannot confer on you the boon of immortality. You
have performed your ascetic penances even for the subjugation of the
three worlds. It is for this, O mighty Daityas, that I cannot grant you
what you desire.’

“Narada continued, ‘Hearing these words of Brahman, Sunda and Upasunda
said, ‘O Grandsire, let us have no fear then from any created thing,
mobile or immobile, in the three worlds, except only from each other!’
The Grandsire then said, ‘I grant you what you have asked for, even this
your desire’. And granting them this boon, the Grandsire made them desist
from their asceticism, and returned to his own region. Then the brothers,
those mighty Daityas, having received those several boons became
incapable of being slain by anybody in the universe. They then returned
to their own abode. All their friends and relatives, beholding those
Daityas of great intelligence, crowned with success in the matter of the
boons they had obtained, became exceedingly glad. And Sunda and Upasunda
then cut off their matted locks and wore coronets on their heads. Attired
in costly robes and ornaments, they looked exceedingly handsome. They
caused the moon to rise over their city every night even out of his
season. And friends and relatives gave themselves up to joy and merriment
with happy hearts. Eat, feed, give, make merry, sing, drink--these were
the sounds heard everyday in every house. And here and there arose loud
uproars of hilarity mixed with clappings of hands which filled the whole
city of the Daityas, who being capable of assuming any form at will, were
engaged in every kind of amusement and sport and scarcely noticed the
flight of time, even regarding a whole year as a single day.’”



SECTION CCXII

(Rajya-labha Parva continued)

‘Narada continued, ‘As soon as those festivities came to an end, the
brothers Sunda and Upasunda, desirous of the Sovereignty of the three
worlds, took counsel and commanded their forces to be arranged. Obtaining
the assent of their friends and relatives, of the elders of the Daitya
race and of their ministers of state, and performing the preliminary
rites of departure, they set out in the night when the constellation
Magha was in the ascendant. The brothers set out with a large Daitya
force clad in mail and armed with maces and axes and lances and clubs.
The Daitya heroes set out on their expedition with joyous hearts, the
charanas (bards) chanting auspicious panegyrics indicative of their
future triumphs. Furious in war, the Daitya brothers, capable of going
everywhere at will, ascended the skies and went to the region of the
celestials. The celestials knowing they were coming and acquainted also
with the boons granted unto them by the Supreme Deity left heaven and
sought refuge in the region of Brahman. Endued with fierce prowess, the
Daitya heroes soon subjugated the region of Indra, and vanquishing the
diverse tribes of Yakshas and Rakshasas and every creature ranging the
skies, came away. Those mighty car-warriors next subjugated the Nagas of
the nether region, and then the inmates of the ocean and then all the
tribes of the Mlechchhas. Desirous next of subjugating the whole earth,
those heroes of irresistible sway, summoning their soldiers, issued these
cruel commands, ‘Brahmanas and royal sages (on earth) with their
libations and other food offered at grand sacrifices, increase the energy
and strength of the gods, as also their prosperity. Engaged in such acts,
they are the enemies of the Asuras. All of us, therefore, mustering
together should completely slaughter them off the face of the earth!’
Ordering their soldiers thus on the eastern shore of the great ocean, and
entertaining such a cruel resolution, the Asura brothers set out in all
directions. And those that were performing sacrifices and the Brahmanas
that were assisting at those sacrifices, the mighty brothers instantly
slew. And slaughtering them with violence they departed for some other
place. Whilst their soldiers threw into the water the sacrificial fires
that were in the asylums of Munis with souls under complete control, the
curses uttered by the illustrious Rishis in wrath, rendered abortive by
the boons granted (by Brahman), affected not the Asura brothers. When the
Brahmanas saw that their curses produced not the slightest effect like
shafts shot at stones they fled in all directions, forsaking their rites
and vows. Even those Rishis on earth that were crowned with ascetic
success, and had their passions under complete control and were wholly
engrossed in meditation of the Deity, from fear of the Asura brothers,
fled like snakes at the approach of Vinata’s son (Garuda the
snake-eater). The sacred asylums were all trodden down and broken. The
sacrificial jars and vessels being broken, their (sacred) contents were
scattered over the ground. The whole universe became empty, as if its
creatures had all been stricken down during the season of general
dissolution. And, O king, after the Rishis had all disappeared and made
themselves invisible both the great Asuras, resolved upon their
destruction, began to assume various forms. Assuming the forms of
maddened elephants with temples rent from excess of juice, the Asura
pair, searching out the Rishis who had sheltered themselves in caves,
sent them to the region of Yama. Sometimes becoming as lions and again as
tigers and disappearing the next moment, by these and other methods the
cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study
ceased, and kings and Brahmanas were exterminated. The earth became
utterly destitute of sacrifices and festivals. And the terrified people
uttered cries of Oh and Alas and all buying and selling were stopped. All
religious rites ceased, and the earth became destitute of sacred
ceremonies and marriages. Agriculture was neglected and cattle were no
longer tended. Towns and asylums became desolate. And scattered over with
bones and skeletons, the earth assumed a frightful aspect. All ceremonies
in honour of the Pitris were suspended, and the sacred sound of Vashat
and the whole circle of auspicious rites ceased. The earth became
frightful to behold. The Sun and the Moon, the Planets and Stars, and
Constellations, and the other dwellers in the firmament, witnessing these
acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of
heaven by means of such cruel acts, the Asura brothers took up their
abode in Kurukshetra, without a single rival.’”



SECTION CCXIII

(Rajya-labha Parva continued)

“Narada continued, ‘Then the celestial Rishis, the Siddhas, and the
high-souled Rishis possessing the attributes of tranquillity and
self-restraint, beholding that act of universal slaughter, were afflicted
with great grief. With passions and senses and souls under complete
control, they then went to the abode of the Grandsire, moved by
compassion for the universe. Arrived there, they beheld the Grandsire
seated with gods, Siddhas, and Brahmarshis around him. There were present
that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma
and Surya and Sakra, and Rishis devoted to the contemplation of Brahma,
and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas,
the Ajas, the Avimudas, and other ascetics of great energy. All those
Rishis were sitting with the Grandsire, when the celestial and other
Rishis, approaching Brahman with sorrowful hearts, represented unto him
all the acts of Sunda and Upasunda. And they told the Grandsire in detail
everything that the Asura brothers had done, and how they had done it,
and in what order. Then all the celestials and the great Rishis pressed
the matter before the Grandsire. The Grandsire, hearing everything they
said, reflected for a moment and settled in his mind what he should do.
Resolving to compass the destruction of the Asura brothers, he summoned
Viswakarman (the celestial architect). Seeing Viswakarman before him, the
Grandsire possessed of supreme ascetic merit commanded him, saying,
‘Create thou a damsel capable of captivating all hearts.’ Bowing down
unto the Grandsire and receiving his command with reverence, the great
artificer of the universe created a celestial maiden with careful
attention. Viswakrit first collected all handsome features upon the body
of the damsel he created. Indeed, the celestial maiden that he created
was almost a mass of gems. And created with great care by Viswakarman,
the damsel, in beauty, became unrivalled among the women of the three
worlds. There was not even a minute part of her body which by its wealth
of beauty could not attract the gaze of beholders. And like unto the
embodied Sri herself, that damsel of extraordinary beauty captivated the
eyes and hearts of every creature. And because she had been created with
portions of every gem taken in minute measures, the Grandsire bestowed
upon her the name of Tilottama. And as soon as he started it into life,
the damsel bowed to Brahman and with joined palms said, ‘Lord of every
created thing, what task am I to accomplish and what have I been created
for?’ The Grandsire answered, ‘Go, O Tilottama, unto the Asuras, Sunda
and Upasunda. O amiable one, tempt them with thy captivating beauty. And,
O damsel, conduct thyself there in such a way that the Asura brothers
may, in consequence of the wealth of thy beauty, quarrel with each other
as soon as they cast their eyes upon thee.’

“Narada continued, ‘Bowing unto the Grandsire and saying, ‘So be
it,’--the damsel walked round the celestial conclave. The illustrious
Brahman was then sitting with face turned eastwards, and Mahadeva with
face also towards the east, and all the celestials with faces northwards,
and the Rishis with faces towards all directions. While Tilottama walked
round the conclave of the celestials, Indra and the illustrious Sthanu
(Mahadeva) were the only ones that succeeded in preserving their
tranquillity of mind. But exceedingly desirous as Mahadeva was (of
beholding Tilottama) when the damsel (in her progress round the celestial
conclave) was at his side, another face like a full-blown lotus appeared
on the southern side of his body. And when she was behind him, another
face appeared on the west. And when the damsel was on the northern side
of the great god, a fourth face appeared on the northern side of his
body. Mahadeva (who was eager to behold the damsel) came also to have a
thousand eyes, each large and slightly reddish, before, behind and on his
flanks. And it was thus that Sthanu the great god came to have four
faces, and the slayer of Vala, a thousand eyes. And as regards the mass
of the celestials and the Rishis, they turned their faces towards all
directions as Tilottama walked round them. Except the divine Grandsire
himself, the glances of those illustrious personages, even of all of them
fell upon Tilottama’s body. And when Tilottama set out (for the city of
the Asuras) with the wealth of her beauty, all regarded the task as
already accomplished. After Tilottama had gone away, the great god who
was the First Cause of the Universe, dismissed all the celestials and the
Rishis.’”



SECTION CCXIV

(Rajya-labha Parva continued)

“Narada continued, ‘Meanwhile the Asura brothers having subjugated the
earth were without a rival. The fatigue of exertion gone, they, having
brought the three worlds under equal sway, regarded themselves as persons
that had nothing more to do. Having brought all the treasures of the
gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the
kings of the earth, the brothers began to pass their days in great
happiness. When they saw they had no rivals (in the three worlds), they
gave up all exertion and devoted their time to pleasure and merriment,
like the celestials. They experienced great happiness by giving
themselves up to every kind of enjoyment, such as women, and perfumes and
floral wreaths and viands, and drinks and many other agreeable objects
all in profusion. In houses and woods and gardens, on hills and in
forests, wherever they liked they passed their time in pleasure and
amusement, like the immortals. And it so happened that one day they went
for purposes of pleasure to a tableland of the Vindhya range, perfectly
level and stony, and overgrown with blossoming trees. After every object
of desire, all of the most agreeable kind, had been brought, the brothers
sat on an excellent seat, with happy hearts and accompanied by handsome
women. And those damsels, desirous of pleasing the brothers, commenced a
dance in accompaniment to music, and sweetly chanted many a song in
praise of the mighty pair.’

“Meanwhile Tilottama attired in a single piece of red silk that exposed
all her charms, came along, plucking wild flowers on her way. She
advanced slowly to where those mighty Asuras were. The Asura brothers,
intoxicated with the large portions they had imbibed, were smitten upon
beholding that maiden of transcendent beauty. Leaving their seats they
went quickly to where the damsel was. Both of them being under the
influence of lust, each sought the maiden for himself. And Sunda seized
that maid of fair brows by her right hand. Intoxicated with the boons
they had obtained, with physical might, with the wealth and gems they had
gathered from every quarter, and with the wine they had drunk, maddened
with all these, and influenced by wishful desire, they addressed each
other, each contracting his bow in anger, ‘She is my wife, and therefore
your superior,’ said Sunda. ‘She is my wife, and therefore your
sister-in-law’, replied Upasunda. And they said unto each other, ‘She is
mine not yours.’ And soon they were under the influence of rage. Maddened
by the beauty of the damsel, they soon forgot their love and affection
for each other. Both of them, deprived of reason by passion, then took up
their fierce maces. Each repeating, I was the first, I was the first,’
(in taking her hand) struck the other. And the fierce Asuras, struck by
each other with the mace, fell down upon the ground, their bodies bathed
in blood, like two suns dislodged from the firmament. And beholding this,
the women that had come there, and the other Asuras there present, all
fled away trembling in grief and fear, and took refuge in the nether
regions. The Grandsire himself of pure soul, then came there, accompanied
by the celestials, and the great Rishis. And the illustrious Grandsire
applauded Tilottama and expressed his wish of granting her a boon. The
Supreme Deity, before Tilottama spoke, desirous of granting her a boon,
cheerfully said, ‘O beautiful damsel, thou shalt roam in the region of
the Adityas. Thy splendour shall be so great that nobody will ever be
able to look at thee for any length of time!’ The Grandsire of all
creatures, granting this boon unto her, establishing the three worlds in
Indra as before, returned to his own region.’

“Narada continued, ‘It was thus that Asuras, ever united and inspired by
the same purpose slew each other in wrath for the sake of Tilottama.
Therefore, from affection I tell you, ye foremost ones of Bharata’s line,
that if you desire to do anything agreeable to me, make some such
arrangements that you may not quarrel with one another for the sake of
Draupadi.’

“Vaisampayana continued, ‘The illustrious Pandavas, thus addressed by the
great Rishi Narada, consulting with one another, established a rule
amongst themselves in the presence of the celestial Rishi himself endued
with immeasurable energy. And the rule they made was that when one of
them would be sitting with Draupadi, any of the other four who would see
that one thus must retire into the forest for twelve years, passing his
days as a Brahmacharin. After the virtuous Pandavas had established that
rule amongst themselves, the great Muni Narada, gratified with them, went
to the place he wished. Thus, O Janamejaya, did the Pandavas urged by
Narada, established a rule amongst themselves in regard to their common
wife. And it was for this, O Bharata, that no dispute ever arose between
them.’”



SECTION CCXV

(Arjuna-vanavasa Parva)

“Vaisampayana said, ‘The Pandavas, having established such a rule,
continued to reside there. By the prowess of their arms they brought many
kings under their sway. And Krishna became obedient unto all the five
sons of Pritha, those lions among men, of immeasurable energy. Like the
river Saraswati decked with elephants, which again take pleasure in that
stream, Draupadi took great delight in her five heroic husbands and they
too took delight in her. And in consequence of the illustrious Pandavas
being exceedingly virtuous in their practice, the whole race of Kurus,
free from sin, and happy, grew in prosperity.

“After some time, O king, it so happened that certain robbers lifted the
cattle of a Brahmana, and while they were carrying away the booty, the
Brahmana, deprived of his senses by anger, repaired to Khandavaprastha,
and began to reprove the Pandavas in accents of woe. The Brahmana said,
‘Ye Pandavas, from this your dominion, my kine are even now being taken
away by force by despicable and wicked wretches! Pursue ye the thieves.
Alas, the sacrificial butter of a peaceful Brahmana is being taken away
by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A
king that taketh the sixth part of the produce of the land without
protecting the subject, hath been called by the wise to be the most
sinful person in the whole world. The wealth of a Brahmana is being taken
away by robbers! Virtue itself is sustaining a diminution! Take me up by
the hand, ye Pandavas for I am plunged in grief!”

“Vaisampayana continued, ‘Dhananjaya, the son of Kunti, heard those
accents of the Brahmana weeping in bitter grief. As soon as he heard
those accents, he loudly assured the Brahmana, saying, ‘No fear!’ But it
so happened that the chamber where the illustrious Pandavas had their
weapons was then occupied by Yudhishthira the just with Krishna. Arjuna,
therefore, was incapable of entering it or, going alone with the
Brahmana, though repeatedly urged (to do either) by the weeping accents
of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a
sorrowful heart, Alas, this innocent Brahmana’s wealth is being robbed! I
should certainly dry up his tears. He hath come to our gate, and is
weeping even now. If I do not protect him, the king will be touched with
sin in consequence of my indifference; our own irreligiousness will be
cited throughout the kingdom, and we shall incur a great sin. If,
disregarding the king, I enter the chamber, without doubt I shall be
behaving untruthfully towards the monarch without a foe. By entering the
chamber, again, I incur the penalty of an exile in the woods. But I must
overlook everything. I care not if I have to incur sin by disregarding
the king. I care not if I have to go to the woods and die there. Virtue
is superior to the body and lasteth after the body hath perished!’
Dhananjaya, arriving at this resolution, entered the chamber and talked
with Yudhishthira. Coming out with the bow, he cheerfully told the
Brahmana, ‘Proceed, O Brahmana, with haste, so that those wretched
robbers may not go much ahead of us. I shall accompany thee and restore
unto thee thy wealth that hath fallen into the hands of the thieves.’
Then Dhananjaya, capable of using both his arms with equal skill, armed
with the bow and cased in mail and riding in his war-chariot decked with
a standard, pursued the thieves, and piercing them with his arrows,
compelled them to give up the booty. Benefiting the Brahmana thus by
making over to him his kine, and winning great renown, the hero returned
to the capital. Bowing unto all the elders, and congratulated by
everybody, Partha at last approached Yudhishthira, and addressing him,
said, ‘Give me leave, O lord, to observe the vow I took. In beholding
thee sitting with Draupadi, I have violated the rule established by
ourselves. I shall therefore go into the woods, for this is even our
understanding.’ Then Yudhishthira, suddenly hearing those painful words,
became afflicted with grief, and said in an agitated voice, ‘Why!’ A
little while after, king Yudhishthira in grief said unto his brother
Dhananjaya of curly hair who never departed from his vows, these words,
‘O sinless one, if I am an authority worthy of regard, listen to what I
say. O hero, full well do I know the reason why thou hadst entered my
chamber and didst what thou regardest to be an act disagreeable to me.
But there is no displeasure in my mind. The younger brother may, without
fault, enter the chamber where the elder brother sitteth with his wife.
It is only the elder brother that acts against the rules of propriety by
entering the room where the younger brother sitteth with his wife.
Therefore, O thou of mighty arms, desist from thy purpose. Do what I say.
Thy virtue hath sustained no diminution. Thou hast not disregarded me.’

“Arjuna, hearing this, replied, ‘I have heard, even from thee, that
quibbling is not permitted in the discharge of duty. I cannot waver from
truth. Truth is my weapon.’

“Vaisampayana continued, ‘Obtaining then the king’s permission, Arjuna
prepared himself for a forest-life; and he went to the forest to live
there for twelve years.’”



SECTION CCXVI

(Arjuna-vanavasa Parva continued)

“Vaisampayana said, ‘When that spreader of the renown of Kuru’s race, the
strong-armed Arjuna, set out (for the forest), Brahmanas conversant with
the Vedas walked behind that illustrious hero to a certain distance.
Followed by Brahmanas conversant with the Vedas and their branches and
devoted to the contemplation of the Supreme Spirit, by persons skilled in
music, by ascetics devoted to the Deity, by reciters of Puranas, by
narrators of sacred stories by devotees leading celibate lives, by
Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by
various other classes of persons of sweet speeches, Arjuna journeyed like
Indra followed by the Maruts. And, O thou of Bharata’s race, that bull
among the Bharatas saw, as he journeyed, many delightful and picturesque
forests, lakes, rivers, seas, provinces, and waters. At length, on
arriving at the source of the Ganges the mighty hero thought of settling
there.

“Listen now, O Janamejaya, to a wonderful feat which that foremost of the
sons of Pandu, of high soul, did, while living there. When that son of
Kunti, O Bharata, and the Brahmanas who had followed him, took up their
residence in that region, the latter performed innumerable Agnihotras
(sacrificial rites by igniting the sacred fire). And, O king, in
consequence of those learned vow-observing, and illustrious Brahmanas,
who never deviated from the right path, daily establishing and igniting
with mantras on the banks of that sacred stream, after the performance of
their ablutions, fires for their sacrifices, and pouring libations of
clarified butter into the same, and worshipping those fires with
offerings of flowers, that region itself where the Ganges entered the
plains became exceedingly beautiful. One day that bull amongst the
Pandavas, while residing in that region in the midst of those Brahmanas,
descended (as usual) into the Ganges to perform his ablutions. After his
ablutions had been over, and after he had offered oblations of water unto
his deceased ancestors, he was about to get up from the stream to perform
his sacrificial rites before the fire, when the mighty-armed hero, O
king, was dragged into the bottom of the water by Ulupi, the daughter of
the king of the Nagas, urged by the god of desire. And it so happened
that the son of Pandu was carried into the beautiful mansion of Kauravya,
the king of the Nagas. Arjuna saw there a sacrificial fire ignited for
himself. Beholding that fire, Dhananjaya, the son of Kunti performed his
sacrificial rites with devotion. And Agni was much gratified with Arjuna
for the fearlessness with which that hero had poured libations into his
manifest form. After he had thus performed his rites before the fire, the
son of Kunti, beholding the daughter of the king of the Nagas, addressed
her smilingly and said, ‘O handsome girl, what an act of rashness hast
thou done. O timid one! Whose is this beautiful region, who art thou and
whose daughter?’

“Hearing these words of Arjuna, Ulupi answered, ‘There is a Naga of the
name of Kauravya, born in the line of Airavata. I am, O prince, the
daughter of that Kauravya, and my name is Ulupi. O tiger among men,
beholding thee descend into the stream to perform thy ablutions, I was
deprived of reason by the god of desire. O sinless one, I am still
unmarried. Afflicted as I am by the god of desire on account of thee, O
thou of Kuru’s race, gratify me today by giving thyself up to me.’

“Arjuna replied, ‘Commanded by king Yudhishthira, O amiable one, I am
undergoing the vow of Brahmacharin for twelve years. I am not free to act
in any way I like. But, O ranger of the waters, I am still willing to do
thy pleasure (if I can). I have never spoken an untruth in my life. Tell
me, therefore, O Naga maid, how I may act so that, while doing thy
pleasure, I may not be guilty of any untruth or breach of duty.’

“Ulupi answered, ‘I know, O son of Pandu, why thou wanderest over the
earth, and why thou hast been commanded to lead the life of a
Brahmacharin by the superior. Even this was the understanding to which
all of you had been pledged, viz., that amongst you all owning Drupada’s
daughter as your common wife, he who would from ignorance enter the room
where one of you would be sitting with her, should lead the life of a
Brahmacharin in the woods for twelve years. The exile of any one amongst
you, therefore, is only for the sake of Draupadi. Thou art but observing
the duty arising from that vow. Thy virtue cannot sustain any diminution
(by acceding to my solicitation). Then again, O thou of large eyes, it is
a duty to relieve the distressed. Thy virtue suffereth no diminution by
relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a
small diminution, thou wilt acquire great merit by saving my life. Know
me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even
this, O lord, is the opinion of the wise (viz., that one should accept a
woman that wooeth). If thou do not act in this way, know that I will
destroy myself. O thou of mighty arms, earn great merit by saving my
life. I seek thy shelter, O best of men! Thou protectest always, O son of
Kunti, the afflicted and the masterless. I seek thy protection, weeping
in sorrow. I woo thee, being filled with desire. Therefore, do what is
agreeable to me. It behoveth thee to gratify my wish by yielding thy self
up to me.’

“Vaisampayana said, ‘Thus addressed by the daughter of the king of the
Nagas, the son of Kunti did everything she desired, making virtue his
motive. The mighty Arjuna, spending the night in the mansion of the Naga
rose with the sun in the morning. Accompanied by Ulupi he came back from
the palace of Kauravya to the region where the Ganges entereth the
plains. The chaste Ulupi, taking her leave there, returned to her own
abode. And, O Bharata, she granted unto Arjuna a boon making him
invincible in water, saying, ‘Every amphibious creature shall, without
doubt, be vanquishable by thee.’”



SECTION CCXVII

(Arjuna-vanavasa Parva continued)

“Vaisampayana said, ‘Then the son of the wielder of the thunderbolt
narrated everything unto those Brahmanas (residing with him there), set
out for the breast of Himavat. Arriving at the spot called Agastyavata,
he next went to Vasishtha’s peak. Thence the son of Kunti proceeded to
the peak of Bhrigu. Purifying himself with ablutions and other rites
there, that foremost of the Kurus gave away unto Brahmanas many thousands
of cows and many houses. Thence that best of men proceeded to the sacred
asylum called Hiranyavindu. Performing his ablutions there, that foremost
of the sons of Pandu saw many holy regions. Descending from those heights
that chief of men, O Bharata, accompanied by the Brahmanas, journeyed
towards the east, desiring to behold the regions that lay in that
direction. That foremost one of Kuru’s race saw many regions of sacred
waters one after another. And beholding in the forest of Naimisha the
delightful river Utpalini (full of lotuses) and the Nanda and the Apara
Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and
all the regions of sacred water, he purified himself, O Bharata, (with
the usual rites), and gave away many cows unto Brahmanas. Whatever
regions of sacred waters and whatever other holy palaces there were in
Vanga and Kalinga, Arjuna visited all of them. Seeing them all and
performing proper ceremonies, he gave away much wealth. Then, O Bharata,
all those Brahmanas following the son of Pandu, bade him farewell at the
gate of the kingdom of Kalinga and desisted from proceeding with him any
further. The brave Dhananjaya, the son of Kunti, obtaining their leave,
went towards the ocean, accompanied by only a few attendants. Crossing
the country of the Kalingas, the mighty one proceeded, seeing on his way
diverse countries and sacred spots and diverse delightful mansions and
houses. Beholding the Mahendra mountain adorned with the ascetics
(residing there), he went to Manipura, proceeding slowly along the
sea-shore. Beholding all the sacred waters and other holy places in that
province, the strong-armed son of Pandu at last went, O king, to the
virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a
daughter of great beauty named Chitrangada. And it so happened that
Arjuna beheld her in her father’s palace roving at pleasure. Beholding
the handsome daughter of Chitravahana, Arjuna desired to possess her.
Going unto the king (her father), he represented unto him what he sought.
He said. ‘Give away unto me thy daughter, O king! I am an illustrious
Kshatriya’s son.’ Hearing this, the king asked him, ‘Whose son art thou?’
Arjuna replied, ‘I am Dhananjaya, the son of Pandu and Kunti.’ The king,
hearing this, spoke unto him these words in sweet accents, ‘There was in
our race a king of the name of Prabhanjana, who was childless. To obtain
a child, he underwent severe ascetic penances. By his severe asceticism,
O Partha, he gratified that god of gods, Mahadeva, the husband of Uma,
that supreme Lord holding (the mighty bow called) Pinaka. The illustrious
Lord granted him the boon that each successive descendant of his race
should have one child only. In consequence of that boon only one child is
born unto every successive descendant of this race. All my ancestors (one
after another) had each a male child. I, however, have only a daughter to
perpetuate my race. But, O bull amongst men, I ever look upon this
daughter of mine as my son. O bull of Bharata’s race, I have duly made
her a Putrika. Therefore, one amongst the sons that may be begotten upon
her by thee, O Bharata, shall be the perpetuator of my race. That son is
the dower for which I may give away my daughter. O son of Pandu, if them
choosest, thou canst take her upon this understanding.’ Hearing these
words of the king, Arjuna accepted them all, saying, ‘So be it.’ Taking
Chitravahana’s daughter (as his wife), the son of Kunti resided in that
city for three years. When Chitrangada at last gave birth to a son,
Arjuna embraced that handsome princess affectionately. And taking leave
of the king (her father), he set out on his wanderings again.’”



SECTION CCXVIII

(Arjuna-vanavasa Parva continued)

“Vaisampayana said, ‘Then that bull of Bharata’s race went to the sacred
waters on the banks of the southern ocean, all adorned with the ascetics
residing there. And there lay scattered five such regions where also
dwelt many ascetics. But those five waters themselves were shunned by all
of them. Those sacred waters were called Agastya, and Saubhadra and
Pauloma of great holiness, and Karandhama of great propitiousness
yielding the fruits of a horse-sacrifice unto those that bathed there,
and Bharadwaja, that great washer of sins. That foremost one among the
Kurus, beholding those five sacred waters, and finding them uninhabited,
and ascertaining also that they were shunned by the virtuous ascetics
dwelling around, asked those pious men with joined hands, saying, ‘Why O
ascetics, are these five sacred waters shunned by utterers of Brahma?’
Hearing him, the ascetics replied, ‘There dwell in these waters five
large crocodiles which take away the ascetics that may happen to bathe in
them. It is for this, O son of Kuru’s race, that these waters are
shunned.’

“Vaisampayana continued, ‘Hearing these words of the ascetics, that
foremost of men endued with mighty arms, though dissuaded by them went to
behold those waters. Arrived at the excellent sacred water called
Saubhadra after a great Rishi, the brave scorcher of all foes suddenly
plunged into it to have a bath. As soon as that tiger among men had
plunged into the water a great crocodile (that was in it) seized him by
the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost
of all men endued with might, seized that struggling ranger of the water
and dragged it forcibly to the shore. But dragged by the renowned Arjuna
to the land, that crocodile became (transformed into) a beautiful damsel
bedecked with ornament. O king, that charming damsel of celestial form
seemed to shine for her beauty and complexion. Dhananjaya, the son of
Kunti, beholding that strange sight, asked that damsel with a pleased
heart, ‘Who art thou, O beautiful one? Why hast thou been a ranger of the
waters? Why also didst thou commit such a dreadful sin?’ The damsel
replied, saying, ‘I am, O mighty-armed one, an Apsara that sported in the
celestial woods. I am, O mighty one, Varga by name, and ever dear unto
the celestial treasurer (Kuvera). I have four other companions, all
handsome and capable of going everywhere at will. Accompanied by them I
was one day going to the abode of Kuvera. On the way we beheld a Brahmana
of rigid vows, and exceedingly handsome, studying the Vedas in solitude.
The whole forest (in which he was sitting) seemed to be covered with his
ascetic splendour. He seemed to have illuminated the whole region like
the Sun himself. Beholding his ascetic devotion of that nature and his
wonderful beauty, we alighted in that region, in order to disturb his
meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata,
approached that Brahmana, O Bharata, at the same time. We began to sing
and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana
(youth) set not his heart even once upon us. His mind fixed on pure
meditation, that youth of great energy suffered not his heart to waver, O
bull among Kshatriyas, the glance he cast upon us was one of wrath. And
he said, staring at us, ‘Becoming crocodiles, range ye the waters for a
hundred years.’”



SECTION CCXIX

(Arjuna-vanavasa Parva continued)

“Vaisampayana said, ‘Varga continued, ‘We were then, O foremost one of
Bharata’s race, deeply distressed at this curse. We sought to propitiate
that Brahmana of ascetic wealth that departed not from his vow.
Addressing him, we said, ‘Inflated with a sense of our beauty and youth,
and urged by the god of desire, we have acted very improperly. It
behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death
to us that we had at all come hither to tempt thee of rigid vows and
ascetic wealth. The virtuous, however, have said that women should never
be slain. Therefore grow thou in virtue. It behoveth thee not to slay us
so. O thou that art conversant with virtue, it hath been said that a
Brahmana is ever the friend of every creature. O thou of great
prosperity, let this speech of the wise become true. The eminent always
protect those that seek protection at their hands. We seek thy
protection. It behoveth thee to grant us pardon.’

“Vaisampayana continued, ‘Thus addressed, that Brahmana of virtuous soul
and good deeds and equal in splendour, O hero, unto the sun or the moon,
became propitious unto them. And the Brahmana said, ‘The words hundred
and hundred thousand are all indicative of eternity. The word hundred,
however, as employed by me is to be understood as a limited period and
not indicative of a period without end. Ye shall, therefore, becoming
crocodiles, seize and take away men (for only a hundred years as
explained by me). At the end of that period, an exalted individual will
drag you all from water to the land. Then ye will resume your real forms.
Never have I spoken an untruth even in jest. Therefore, all that I have
said must come to pass. And those sacred waters (within which I assign
you your places), will, after you will have been delivered by that
individual, become known all over the world by the name of Nari-tirthas
(or sacred waters connected with the sufferings and the deliverance of
females), and all of them shall become sacred and sin cleansing in the
eyes of the virtuous and the wise.’

“Vaisampayana continued, ‘Varga then addressing Arjuna, finished her
discourse, saying, ‘Hearing these words of the Brahmana, we saluted him
with reverence and walked round him. Leaving that region we came away
with heavy hearts, thinking as we proceeded, ‘Where shall we all soon
meet with that man who will give us back our own shapes (after our
transformation)?’ As we were thinking of it, in almost a moment, O
Bharata, we beheld even the eminent celestial Rishi Narada. Beholding
that Rishi of immeasurable energy, our hearts were filled with joy.
Saluting him with reverence, O Partha, we stood before him, with blushing
faces. He asked of us the cause of our sorrow and we told him all.
Hearing what had happened the Rishi said, ‘In the low-lands bordering on
the southern ocean, there are five regions of sacred water. They are
delightful and eminently holy. Go ye thither without delay. That tiger
among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver
you, without doubt, from this sad plight.’ O hero, hearing the Rishi’s
words, all of us came hither. O sinless one, true it is that I have today
been delivered by thee. But those four friends of mine are still within
the other waters here. O hero, do a good deed by delivering them also.’

“Vaisampayana continued, ‘Then, O monarch, that foremost of the Pandavas,
endued with great prowess, cheerfully delivered all of them from that
curse. Rising from the waters they all regained their own forms. Those
Apsaras then, O king, all looked as before. Freeing those sacred waters
(from the danger for which they had been notorious), and giving the
Apsaras leave to go where they chose, Arjuna became desirous of once more
beholding Chitrangada. He, therefore, proceeded towards the city of
Manipura. Arrived there, he beheld on the throne the son he had begotten
upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing
Chitrangada once more, Arjuna proceeded, O monarch, towards the spot
called Gokarna.’”



SECTION CCXX

(Arjuna-vanavasa Parva continued)

“Vaisampayana said, ‘Then Arjuna of immeasurable prowess saw, one after
another, all the sacred waters and other holy places that were on the
shores of the western ocean. Vibhatsu reached the sacred spot called
Prabhasa. When the invisible Arjuna arrived at that sacred and delightful
region, the slayer of Madhu (Krishna) heard of it. Madhava soon went
there to see his friend, the son of Kunti. Krishna and Arjuna met
together and embracing each other enquired after each other’s welfare.
Those dear friends, who were none else than the Rishis Nara and Narayana
of old, sat down. Vasudeva asked Arjuna about his travels, saying, ‘Why,
O Pandava art thou wandering over the earth, beholding all the sacred
waters and other holy places?’ Then Arjuna told him everything that had
happened. Hearing everything, that mighty hero of Vrishni’s race said,
‘This is as it should be.’ And Krishna and Arjuna having sported as they
liked, for some time at Prabhasa, went to the Raivataka mountain to pass
some days there. Before they arrived at Raivataka, that mountain had, at
the command of Krishna been well-adorned by many artificers. Much food
also had, at Krishna’s command, been collected there. Enjoying everything
that had been collected there for him, Arjuna sat with Vasudeva to see
the performances of the actors and the dancers. Then the high-souled
Pandava, dismissing them all with proper respect, laid himself down on a
well-adorned and excellent bed. As the strong-armed one lay on that
excellent bed, he described unto Krishna everything about the sacred
waters, the lakes and the mountains, the rivers and the forests he had
seen. While he was speaking of these, stretched upon that celestial bed,
sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by
sweet songs and melodious notes of the Vina (guitar) and the panegyrics
and benedictions of the bards. After he had gone through the necessary
acts and ceremonies, he was affectionately accosted by him of the Vrishni
race. Riding upon a golden car, the hero then set out for Dwaraka, the
capital of the Yadavas. And, O Janamejaya, for honouring the son of
Kunti, the city of Dwaraka, was well-adorned, even all the gardens and
houses within it. The citizens of Dwaraka, desirous of beholding the son
of Kunti, began to pour eagerly into the public thoroughfares by hundreds
of thousands. In the public squares and thoroughfares, hundreds and
thousands of women, mixing with the men, swelled the great crowd of the
Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna
was welcomed with respect by all the sons of Bhojas, the Vrishnis, and
the Andhakas. And he, in his turn, worshipped those that deserved his
worship, receiving their blessings. The hero was welcomed with
affectionate reception by all the young men of the Yadava tribe. He
repeatedly embraced all that were equal to him in age. Wending then to
the delightful mansion of Krishna that was filled with gems and every
article of enjoyment, he took up his abode there with Krishna for many
days.’”



SECTION CCXXI

(Subhadra-harana Parva)

“Vaisampayana said, ‘O best of monarchs, within a few days after this,
there commenced on the Raivataka mountain, a grand festival of the
Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the
Vrishnis and the Andhakas, the heroes of those tribes began to give away
much wealth unto Brahmanas by thousands. The region around that hill, O
king was adorned with many a mansion decked with gems and many an
artificial tree of gaudy hue. The musicians struck up in concert and the
dancers began to dance and the vocalists to sing. And the youth of the
Vrishni race, endued with great energy, adorned with every ornament, and
riding in their gold-decked cars, looked extremely handsome. The
citizens, some on foot and some in excellent cars, with their wives and
followers were there by hundreds and thousands. And there was the lord
Haladhara (Valarama), roving at will, hilarious with drink, accompanied
by (his wife) Revati, and followed by many musicians and vocalists. There
came Ugrasena also, the powerful king of he Vrishni race, accompanied by
his thousand wives and followed by sweet singers. And Raukmineya and
Shamva also, ever furious in battle, roved there, excited with drink and
adorned with floral wreaths of great beauty and with costly attires, and
disported themselves like a pair of celestials. And Akrura and Sarana and
Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and
Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and
Uddhava, and many others whose names are not given, accompanied by their
wives that followed by bands of singers, adorned that mountain-festival.
When that delightful festival of immense grandeur commenced, Vasudeva and
Partha went about, together, beholding everything around. While wandering
there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked
with every ornament, in the midst of her maids. As soon as Arjuna beheld
her he was possessed by the god of desire. Then, O Bharata, that tiger
among men, Krishna, observing Partha contemplate her with absorbed
attention, said with a smile, ‘How is this? Can the heart of one that
rangeth the woods be agitated by the god of desire? This is my sister, O
Partha, and the uterine sister of Sarana. Blest be thou, her name is
Bhadra and she is the favourite daughter of my father. Tell me if thy
heart is fixed upon her, for I shall then speak to my father myself.’

“Arjuna answered, ‘She is Vasudeva’s daughter and Vasudeva’s (Krishna)
sister; endued with so much beauty, whom can she not fascinate? If this
thy sister, this maid of the Vrishni race, becometh my wife, truly may I
win prosperity in everything. Tell me, O Janardana, by what means I may
obtain her. To get her I will achieve anything that is achievable by man.’

“Vasudeva answered, ‘O bull amongst men, self-choice hath been ordained
for the marriage of Kshatriyas. But that is doubtful (in its
consequences), O Partha, as we do not know this girl’s temper and
disposition. In the case of Kshatriyas that are brave, a forcible
abduction for purposes of marriage is applauded, as the learned have
said. Therefore O Arjuna, carry away this my beautiful sister by force,
for who knows what she may do at a self-choice.’ Then Krishna and Arjuna,
having thus settled as to what should be done sent some speedy messengers
unto Yudhishthira at Indraprastha, informing him of everything. The
strong-armed Yudhishthira, as soon as he heard it, gave his assent to
it.’”



SECTION CCXXII

(Subhadra-harana Parva continued)

“Vaisampayana said, ‘Then Dhananjaya, informed of the assent of
Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to
the Raivataka hill, obtained the assent of Vasudeva also, after having
settled in consultation with him all that required to be done. Then that
bull of Bharata’s race, that foremost of men, with Krishna’s assent,
riding in his well-built car of gold equipped with rows of small bells
and with every kind of weapon and the clatter of whose wheels resembled
the roar of the clouds and whose splendour was like unto that of a
blazing fire and which struck terror into the hearts of all foes and unto
which were yoked the steeds Saivya and Sugriva, himself accoutred in mail
and armed with sword and his fingers encased in leathern gloves, set out,
as it were, on a hunting expedition. Meanwhile Subhadra, having paid her
homage unto that prince of hills, Raivataka and having worshipped the
deities and made the Brahmanas utter benedictions upon her, and having
also walked round the hill, was coming towards Dwaravati. The son of
Kunti, afflicted with the shafts of the god of desire, suddenly rushed
towards that Yadava girl of faultless features and forcibly took her into
his car. Having seized that girl of sweet smiles, that tiger among men
proceeded in his car of gold towards his own city (Indraprastha).
Meanwhile, the armed attendants of Subhadra, beholding her thus seized
and taken away, all ran, crying towards the city of Dwaraka. Reaching all
together the Yadava court called by the name of Sudharma, they
represented everything about the prowess of Partha unto the chief officer
of the court. The chief officer of the court, having heard everything
from those messengers, blew his gold-decked trumpet of loud blare,
calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis,
and the Andhakas began to pour in from all sides. Those that were eating
left their food, and those that were drinking left their drink. Those
tigers among men, those great warriors of the Vrishni and the Andhaka
tribes, took their seats upon their thousand thrones of gold covered with
excellent carpets and variegated with gems and corals and possessed of
the lustre of blazing fire. Indeed they took their seats upon those
thrones, like blazing fires receiving faggots to increase their
splendour. And after they were seated in that court which was like unto a
conclave of the celestials themselves, the chief officer of the court,
assisted by those that stood at his back, spoke of the conduct of Jishnu.
The proud Vrishni heroes, of eyes red with wine, as soon as they heard of
it, rose up from their seats, unable to brook what Arjuna had done. Some
amongst them said, ‘Yoke our cars’, and some, ‘Bring our weapons’ and
some said, ‘Bring our costly bows and strong coats of mail; and some
loudly called upon their charioteers to harness their cars, and some,
from impatience, themselves yoked their horses decked with gold unto
their cars. And while their cars and armours and standards were being
brought, loud became the uproar of those heroes. Then Valadeva, white and
tall as the peak of Kailasa, decked with garlands of wild flowers and
attired in blue robes, and proud and intoxicated with drink, said these
words:

‘Ye senseless men, what are ye doing, when Janardana sitteth silent?
Without knowing what is in his mind, vainly do we roar in wrath! Let the
high-souled Krishna give out what he proposeth. Accomplish promptly what
he desireth to do.’ Then all of them, hearing those words of Halayudha
that deserved to be accepted, exclaimed, ‘Excellent! Excellent!’ They
then all became silent. Silence having been restored by the words of the
intelligent Valadeva, they took their seats once more in that assembly.
Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, ‘Why, O
Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake
that the son of Pritha had been welcomed and honoured by us. It seemeth,
however, that that vile wretch deserved not our homage. What man is there
born of a respectable family that would break the plate after having
dined from it! Even if one desireth to make such an alliance, yet
remembering all the services he hath received, who is there, desirous of
happiness, that acts so rashly? That Pandava disregarding us and thee too
hath today outraged Subhadra, desiring (to compass) his own death. He
hath placed his foot on the crown of my head. How shall I, O Govinda,
tamely bear it? Shall I not resent it, even like a snake that is trodden
upon? Alone shall I today make the earth destitute of Kauravas! Never
shall I put up with this transgression by Arjuna.’ Then all the Bhojas,
Vrishnis, and Andhakas, present there, approved of everything that
Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.’”



SECTION CCXXIII

(Haranaharana Parva)

“Vaisampayana said, ‘When the heroes of the Vrishni race began to speak
repeatedly in this strain, Vasudeva uttered these words pregnant with
deep import and consistent with true morality. Gudakesa (the conqueror of
sleep or he of the curly hair), by what he hath done, hath not insulted
our family. He hath without doubt, rather enhanced our respect. Partha
knoweth that we of the Satwata race are never mercenary. The son of Pandu
also regardeth a self-choice as doubtful in its results. Who also would
approve of accepting a bride in gift as if she were an animal? What man
again is there on earth that would sell his offspring? I think Arjuna,
seeing these faults in all the other methods took the maiden away by
force, according to the ordinance. This alliance is very proper. Subhadra
is a renowned girl. Partha too possesseth renown. Perhaps, thinking of
all this, Arjuna hath taken her away by force. Who is there that would
not desire to have Arjuna for a friend, who is born in the race of
Bharata and the renowned Santanu, and the son also of the daughter of
Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras,
the person that can by force vanquish Partha in battle, except the
three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those
steeds of mine. Partha as a warrior is well-known; and his lightness of
hand is well-known. Who shall be equal to him? Even this is my opinion:
go ye cheerfully after Dhananjaya and by conciliation stop him and bring
him back. If Partha goes to his city after having vanquished us by force,
our fame will be gone. There is no disgrace, however, in conciliation.’
Hearing, O monarch, those words of Vasudeva, they did as he directed.
Stopped by them, Arjuna returned to Dwaraka and was united in marriage
with Subhadra. Worshipped by the sons of Vrishni’s race, Arjuna, sporting
there as he pleased, passed a whole year in Dwaraka. The last year of his
exile the exalted one passed at the sacred region of Pushkara. After the
twelve years were complete he came back to Khandavaprastha. He approached
the king first and then worshipped the Brahmanas with respectful
attention. At last the hero went unto Draupadi. Draupadi, from jealousy,
spoke unto him, saying, ‘Why tarriest thou here, O son of Kunti? Go where
the daughter of the Satwata race is! A second tie always relaxeth the
first one upon a faggot!’ And Krishna lamented much in this strain. But
Dhananjaya pacified her repeatedly and asked for her forgiveness. And
returning soon unto where Subhadra, attired in red silk, was staying,
Arjuna, sent her into the inner apartments dressed not as a queen but in
the simple garb of a cowherd woman. But arrived at the palace, the
renowned Subhadra looked handsomer in that dress. The celebrated Bhadra
of large and slightly red eyes first worshipped Pritha. Kunti from excess
of affection smelt the head of that girl of perfectly faultless features,
and pronounced infinite blessing upon her. Then that girl of face like
the full moon hastily went unto Draupadi and worshipped her, saying, ‘I
am thy maid!’ Krishna rose hastily and embraced the sister of Madhava
from affection, and said, ‘Let thy husband be without a foe!’ Bhadra
then, with a delighted heart, said unto Draupadi, ‘So be it!’ From that
time, O Janamejaya, those great warriors, the Pandavas, began to live
happily, and Kunti also became very happy.’

“Vaisampayana continued, ‘When that scorcher of foes, viz., Kesava of
pure soul and eyes, like lotus-petals, heard that the foremost of the
Pandavas, viz., Arjuna, had reached his own excellent city of
Indraprastha, he came thither accompanied by Rama and the other heroes
and great warriors of the Vrishni and the Andhaka tribes, and by his
brothers and sons and many other brave warriors. And Saurin came
accompanied by a large army that protected him. And there came with
Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of
great intelligence and renown, the generalissimo of the brave Vrishni
host. And there also came Anadhrishti of great prowess, and Uddhava of
great renown, of great intelligence, of great soul, and a disciple of
Vrihaspati himself. And there also came Satyaka and Salyaka and
Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku;
and Charudeshna, and Jhilli of great prowess, and Viprithu also and
Sarana of mighty arms and Gada, the foremost of learned men. These and
many other Vrishnis and Bhojas, and Andhakas came to Indraprastha,
bringing with them many nuptial presents. King Yudhishthira, hearing that
Madhava had arrived, sent the twins out to receive him. Received by them,
the Vrishni host of great prosperity entered Khandavaprastha well-adorned
with flags and ensigns. The streets were well-swept and watered and
decked with floral wreaths and bunches. These were, again, sprinkled over
with sandalwood water that was fragrant and cooling. Every part of the
town was filled with the sweet scent of burning aloes. And the city was
full of joyous and healthy people and adorned with merchants and traders.
That best of men, viz., Kesava of mighty arms, accompanied by Rama and
many of the Vrishnis, Andhakas and Bhojas, having entered the town, was
worshipped by the citizens and Brahmanas by thousands. At last Kesava
entered the palace of the king which was like unto the mansion of Indra
himself. Beholding Rama, Yudhishthira received him with due ceremonies.
The king smelt the head of Kesava and embraced him. Govinda, gratified
with the reception, humbly worshipped Yudhishthira. He also paid homage
unto Bhima, that tiger among men. Yudhishthira the son of Kunti then
received the other principal men of the Vrishni and the Andhaka tribes
with due ceremonies. Yudhishthira reverentially worshipped some as his
superiors, and welcomed others as equals. And some he received with
affection and by some he was worshipped with reverence. Then Hrishikesa
of great renown gave unto the party of the bridegroom much wealth. And
unto Subhadra he gave the nuptial presents that had been given to her by
her relatives. Krishna gave unto the Pandavas a thousand cars of gold
furnished with rows of bells, and unto each of which were put four steeds
driven by well-trained charioteers. He also gave unto them ten thousand
cows belonging to the country of Mathura, and yielding much milk and all
of excellent colour. Well-pleased, Janardana also gave them a thousand
mares with gold harnesses and of colour white as the beams of the moon.
He also gave them a thousand mules, all well-trained and possessing the
speed of the wind, of white colour with black manes. And he of eyes like
lotus-petals also gave unto them a thousand damsels well-skilled in
assisting at bathing and at drinking, young in years and virgins all
before their first-season, well-attired and of excellent complexion, each
wearing a hundred pieces of gold around her neck, of skins perfectly
polished, decked with every ornament, and well-skilled in every kind of
personal service. Janardana also gave unto them hundreds of thousands of
draft horses from the country of the Valhikas as Subhadra’s excellent
dower. That foremost one of Dasarha’s race also gave unto Subhadra as her
peculium ten carrier-loads of first class gold possessing the splendour
of fire, some purified and some in a state of ore. And Rama having the
plough for his weapon and always loving bravery gave unto Arjuna, as a
nuptial present, a thousand elephants with secretions flowing in three
streams from the three parts of their bodies (the temple, the ears, and
the anus) each large as a mountain summit, irresistible in battle, decked
with coverlets and bells, well-adorned with other golden ornaments, and
equipped with excellent thrones on their backs. And that large wave of
wealth and gems that the Yadavas presented, together with the cloths and
blankets that represented its foam, and the elephants its alligators and
sharks, and the flags its floating weeds swelling into large proportions,
mingled with the Pandu ocean and filled it to the brim, to the great
sorrow of all foes. Yudhishthira accepted all those presents and
worshipped all those great warriors of the Vrishni and the Andhaka races.
Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races
passed their days in pleasure and merriment there like virtuous men
(after death) in the celestial regions. The Kurus and the Vrishnis with
joyous hearts amused themselves there, setting up at times loud shouts
mingled with clappings of the hand. Spending many days in sports and
merriment there, and worshipped by the Kurus all the while, the Vrishni
heroes endued with great energy then returned to the city of Dwaravati.
And the great warriors of the Vrishni and the Andhaka races set out with
Rama in the van, carrying with them those gems of the purest rays that
had been given them by those foremost ones of Kuru’s race. And, O
Bharata, the high-souled Vasudeva remained there with Arjuna in the
delightful city of Indraprastha. And the illustrious one wandered over
the banks of the Yamuna in search of deer. And he sported with Arjuna
piercing with his shafts deer and wild boars. Then Subhadra, the
favourite sister of Kesava, gave birth to an illustrious son, like
Puloma’s daughter, (the queen of heaven) bringing forth Jayanta. And the
son that Subhadra brought forth was of long arms, broad chest, and eyes
as large as those of a bull. That hero and oppressor of foes came to be
called Abhimanyu. And the son of Arjuna, that grinder of foes and bull
among men, was called Abhimanyu because he was fearless and wrathful. And
that great warrior was begotten upon the daughter of the Satwata race by
Dhananjaya, like fire produced in a sacrifice from within the sami wood
by the process of rubbing. Upon the birth of this child, Yudhishthira,
the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and
coins of gold. The child from his earliest years became the favourite of
Vasudeva and of his father and uncles, like the moon of all the people of
the world. Upon his birth, Krishna performed the usual rites of infancy.
The child began to grow up like the Moon of the bright fortnight. That
grinder of foes soon became conversant with the Vedas and acquired from
his father the science of weapon both celestial and human, consisting of
four branches and ten divisions.

“Endued with great strength, the child also acquired the knowledge of
counteracting the weapons hurled at him by others, and great lightness of
hand and fleetness of motion forward and backward and transverse and
wheeling. Abhimanyu became like unto his father in knowledge of the
scriptures and rites of religion. And Dhananjaya, beholding his son,
became filled with joy. Like Maghavat beholding Arjuna, the latter beheld
his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the
power of slaying every foe and bore on his person every auspicious mark.
He was invisible in battle and broad-shouldered as the bull. Possessing a
broad face as (the hood of) the snake, he was proud like the lion.
Wielding a large bow, his prowess was like that of an elephant in rut.
Possessed of a face handsome as the full-moon, and of a voice deep as the
sound of the drum or the clouds, he was equal unto Krishna in bravery and
energy, in beauty and in features. The auspicious Panchali also, from her
five husbands, obtained five sons all of whom were heroes of the foremost
rank and immovable in battle like the hills. Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by
Nakula, and Srutasena by Sahadeva,--these were the five heroes and great
warriors that Panchali brought forth, like Aditi bringing forth the
Adityas. And the Brahmanas, from their foreknowledge, said unto
Yudhishthira that as the son of his would be capable of bearing like the
Vindhya mountains the weapons of the foe, he should be called
Prativindhya. And because the child that Draupadi bore to Bhimasena was
born after Bhima had performed a thousand Soma sacrifices, he came to be
called Sutasoma. And because Arjuna’s son was born upon his return from
exile during which he had achieved many celebrated feats, that child came
to be called Srutakarman. While Nakula named his son Satanika after a
royal sage of that name, in the illustrious race of Kuru. Again the son
that Draupadi bore to Sahadeva was born under the constellation called
Vahni-daivata (Krittika), therefore was he called after the generalissimo
of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were
born, each at the interval of one year, and all of them became renowned
and much attached to one another. And, O monarch, all their rites of
infancy and childhood, such as Chudakarana and Upanayana (first shave of
the head and investiture with the sacred threads) were performed by
Dhaumya according to the ordinance. All of them, of excellent behaviour
and vows, after having studied the Vedas, acquired from Arjuna a
knowledge of all the weapons, celestial and human. And, O tiger among
kings, the Pandavas, having obtained sons all of whom were equal unto the
children of the celestials and endued with broad chests, and all of whom
became great warriors, were filled with joy.’”



SECTION CCXXIV

(Khandava-daha Parva)

“Vaisampayana said, ‘The Pandavas, after they had taken up their abode at
Indraprastha at the command of Dhritarashtra and Bhishma began to bring
other kings under their sway. All the subjects (of the kingdom) lived
most happily depending upon Yudhishthira the just, like a soul living
happily depending upon a body blest with auspicious marks and pious
deeds. And, O bull in Bharata’s race, Yudhishthira paid homage unto
virtue, pleasure, and profit, in judicious proportion, as if each were a
friend dear unto him as his own self. It seemed as if the three
pursuits--virtue, pleasure, and profit--became personified on earth, and
amongst them the king shone as a fourth. The subjects having obtained
Yudhishthira as their king, obtained in their monarch one that was
devoted to the study of the Vedas, one that was performer of the great
sacrifices, and one that was protector of all good people. In consequence
of Yudhishthira’s influence, the good fortune of all the monarchs of the
earth became stationary, and their hearts became devoted to the
meditation of the Supreme Spirit, and virtue itself began to grow every
way all round. And in the midst of and assisted by his four brothers, the
king looked more resplendent (than he would have done if he were alone),
like a great sacrifice depending upon and assisted by the four Vedas.
Many learned Brahmanas with Dhananjaya at their head, each like unto
Vrihaspati, waited upon the monarch, like the celestials waiting upon the
Lord of the creation. From excess of affection, the eyes and hearts of
all the people equally took great delight in Yudhishthira who was even as
the full moon without a stain. The people took delight in him not only
because he was their king but also from sincere affection. The king
always did what was agreeable to them. The sweet-speeched Yudhishthira of
great intelligence never uttered anything that was improper or untrue or
unbearable or disagreeable. The best of monarchs of the Bharata race,
endued with great energy, passed his days happily for the welfare of all
as his own. His brothers also bringing by their energy other kings under
their sway, passed their days in happiness, without a foe to disturb
their peace.

“After a few days, Vibhatsu, addressing Krishna, said, ‘The summer days
have set in, O Krishna! Therefore, let us go to the banks of the Yamuna.
O slayer of Madhu, sporting there in the company of friends, we will, O
Janardana, return in the evening’. Thereupon Vasudeva said, ‘O son of
Kunti, this is also my wish. Let us, O Partha, sport in the waters as we
please, in the company of friends.’

“Vaisampayana continued, ‘Then, O Bharata, having consulted thus with
each other, Partha and Govinda, with Yudhishthira’s leave, set out,
surrounded by friends. Reaching a fine spot (on the banks of the Yamuna)
suitable for purposes of pleasure, overgrown with numerous tall trees and
covered with several high mansions that made the place look like the
celestial city and within which had been collected for Krishna and Partha
numerous costly and well-flavoured viands and drinks and other articles
of enjoyment and floral wreaths and various perfumes, the party entered
without delay the inner apartments adorned with many precious gems of
pure rays. Entering those apartments, everybody, O Bharata, began to
sport, according to his pleasure. The women of the party, all of full
rotund hips and deep bosoms and handsome eyes, and gait unsteady with
wine began to sport there at the command of Krishna and Partha. Some
amongst the women sported as they liked in the woods, some in the waters,
and some within the mansions, as directed by Partha and Govinda. Draupadi
and Subhadra, exhilarated with wine, began to give away unto the women so
sporting, their costly robes and ornaments. And some amongst those women
began to dance in joy, and some began to sing; and some amongst them
began to laugh and jest, and some to drink excellent wines. Some began to
obstruct one another’s progress and some to fight with one another, and
to discourse with one another in private. Those mansions and the woods,
filled with the charming music of flutes and guitars and kettledrums,
became the scene of Prosperity personified.

“When such was the state of things there, Arjuna and Vasudeva went to a
certain charming spot (in those woods) not far from the place where the
others were. O monarch, the high-souled Krishna, and that subjugators of
hostile cities, viz., Arjuna, going thither, sat down upon two very
costly seats. Vasudeva and Partha amused themselves there with
discoursing upon many past achievements of prowess and other topics. Unto
Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven,
a certain Brahmana came. The Brahmana that came there looked like a tall
Sala tree. His complexion was like unto molten gold; his beard was bright
yellow tinged with green; and the height and the thickness of the body
were in just proportion. Of matted locks and dressed in rags, he
resembled the morning sun in splendour. Of eyes like lotus-petals and of
a tawny hue, he seemed to be blazing with effulgence. Beholding that
foremost of Brahmanas blazing with splendour approach towards them both
Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for
his commands).’”



SECTION CCXXV

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Then that Brahmana addressed Arjuna and Vasudeva of
the Satwata race, saying, ‘Ye who are now staying so near unto Khandava
are the two foremost of heroes on earth. I am a voracious Brahmana that
always eateth much. O thou of the Vrishni race, and O Partha, I solicit
you to gratify me by giving me sufficient food.’ Thus addressed by the
Brahmana, Krishna and the son of Pandu answered him, saying, ‘O, tell us
what kind of food will gratify thee so that we may endeavour to give it
thee.’ The illustrious Brahmana, thus replied to, said unto those heroes
who were enquiring after the kind of food he sought, ‘I do not desire to
eat ordinary food. Know that I am Agni! Give me that food which suiteth
me. This forest of Khandava is always protected by Indra. And as it is
protected by the illustrious one, I always fail to consume it. In that
forest dwelleth, with his followers and family, a Naga, called Takshaka,
who is the friend of Indra. It is for him that the wielder of the
thunderbolt protecteth this forest. Many other creatures also are thus
protected here for the sake of Takshaka. Desiring to consume the forest I
succeed not in my attempts in consequence of Indra’s prowess. Beholding
me blazing forth, he always poureth upon me water from the clouds.
Therefore, I succeed not in consuming the forest of Khandava, although I
desire very much to do so. I have now come to you--you who are both
skilled in weapons! If you help me I will surely consume this forest: for
even this is the food that is desired by me! As ye are conversant with
excellent weapons, I pray you to prevent those showers from descending
and any of the creatures from escaping, when I begin to consume this
forest!’

“Janamejaya said, ‘Why did the illustrious Agni desire to consume the
forest of Khandava that was filled with various living creatures and
protected by the chief of the celestials? When Agni consumed in wrath the
forest of Khandava, it is evident there was a grave cause. I desire, O
Brahmana, to hear all this in detail from thee. Tell me, O sage, how the
Khandava forest was consumed in days of yore.’

“Vaisampayana said, ‘O chief of men, I will narrate to you the story of
the conflagration of Khandava as told by Rishis in the Purana. It hath
been heard, O king, in the Purana that there was a celebrated king of the
name of Swetaki who was endued with strength and prowess and who was
equal unto Indra himself. No one on earth has equalled him in sacrifices,
charity, and intelligence. Swetaki performed the five great sacrifices
and many others, at all of which the presents unto Brahmanas were large.
The heart of that monarch, O king, was always set upon sacrifices,
religious rites, and gifts of all kinds. And king Swetaki of great
intelligence, assisted by his Ritwiks performed sacrifices for many long
years, till those sacrificial priests with eyes afflicted by the
continued smoke and becoming very weak, left that monarch, wishing never
more to assist at his sacrifices. The king, however, repeatedly asked
those Ritwiks to come to him. But they came not to his sacrifice in
consequence of the painful state of their eyes. The king, therefore,
invited at the command of his own Ritwiks, others like unto them, and
completed the sacrifice that he had begun. After some days had elapsed,
king Swetaki desired to perform another sacrifice which should extend for
a hundred years. But the illustrious monarch obtained not any priest to
assist him in it. The celebrated king then, with his friends and
relatives, casting off all sloth, repeatedly courted his priests with
great persistence, by bowing down unto them, by conciliatory speeches,
and by gifts of wealth. All of them, however, refused to accomplish the
purpose which that king of immeasurable energy had in view. Then that
royal sage, getting angry, addressed those Brahmanas sitting in their
asylums, and said, ‘If, ye Brahmanas, I were a fallen person, or, if, I
were wanting in homage and service to you, I should then deserve to be
abandoned without scruple by you and by other Brahmanas at the same time.
But as I am neither degraded nor wanting in homage to you, it behoveth
you not to obstruct the performance by me of my sacrifice or to abandon
me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye
Brahmanas, your protection! It behoveth you to be propitious unto me.
But, ye foremost of Brahmanas, if you abandon me from enmity alone or any
improper motive, I shall go unto other priests for their assistance in
this sacrifice of mine, and conciliating them by sweet words and gifts, I
shall represent unto them the business I have on hand, so that they may
accomplish it.’ Having said this, the monarch became silent. And, O
chastiser of foes, when those priests well knew that they could not
assist at the king’s sacrifice, they pretended to be angry, and
addressing that best of monarchs said, ‘O best of kings, thy sacrifices
are incessant! By assisting thee always, we have all been fatigued. And
as we have been wearied in consequence of these labours, it behoveth thee
to give us leave. O sinless one, from loss of judgment thou canst not
wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy
sacrifice!’ Hearing those words of censure and wrath, king Swetaki became
angry. And the monarch wending to the mountains of Kailasa, devoted
himself to asceticism there. And, O king, the monarch began to worship
Mahadeva, with fixed attention, and by observing the most rigid vows. And
foregoing all food at times, he passed a long period. The monarch ate
only fruits and roots sometimes at the twelfth and sometimes at the
sixteenth hour of the whole day. King Swetaki stood for six months, rapt
in attention, with arms upraised and steadfast eyes, like the trunk of a
tree or a column rooted to the ground. And, O Bharata, Sankara at last
gratified with that tiger among kings, who was undergoing such hard
penances, showed himself unto him. And the god spake unto the monarch in
a calm and grave voice, saying, ‘O tiger among kings, O chastiser of
foes, I have been gratified with thee for thy asceticism! Blest be thou!
Ask now the boon that thou, O king, desirest.’ Hearing these words of
Rudra of immeasurable energy, the royal sage bowed unto that deity and
replied, saying, ‘O illustrious one, O thou that art worshipped by the
three worlds, if thou hast been gratified with me, then, O god of gods,
assist me thyself, O lord of the celestials, in my sacrifice!’ Hearing
these words spoken by the monarch, the illustrious god was gratified, and
smilingly said, ‘We do not ourselves assist at sacrifices: but as thou, O
king, hast undergone severe penances, desirous of obtaining a boon, I
will, O chastiser of foes, assist at thy sacrifice, upon, O king, this
condition.’ And Rudra continued, ‘If, O king of kings, thou canst, for
twelve years, pour without intermission libations of clarified butter
into the fire, thyself leading all the while the life of a Brahmacharin
with rapt attention, then thou shalt obtain from me what thou askest.’
King Swetaki, thus addressed by Rudra, did all that he was directed to do
by the wielder of the trident. And after twelve years had elapsed, he
again came unto Maheswara. And Sankara, the Creator of the worlds upon
seeing Swetaki, that excellent monarch, immediately said, in great
gratification, ‘I have been gratified by thee, O best of kings, with this
thy own act! But, O chastiser of foes, the duty of assisting at
sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of
foes, I will not myself assist at thy sacrifice today. There is on earth
an exalted Brahmana who is even a portion of my own self. He is known by
the name of Durvasa. Even that Brahmana endued with great energy will
assist you in thy sacrifice. Let, therefore, every preparation be made.’
Hearing these words uttered by Rudra, the king, returning to his own
capital, began to collect all that was necessary. After everything had
been collected, the monarch again presented himself before Rudra and
said, ‘Every necessary article hath been collected, and all my
preparations are complete, through thy grace, O god of gods! Let me,
therefore, be installed at the sacrifice tomorrow.’ Having heard these
words of that illustrious king, Rudra summoned Durvasa before him and
said. ‘This, O Durvasa, is that best of monarchs called Swetaki. At my
command, O best of Brahmanas, assist even this king in his sacrifice.’
And the Rishi Durvasa said unto Rudra, ‘So be it.’ Then the sacrifice for
which king Swetaki had made those preparations, took place. And the
illustrious monarch’s sacrifice was performed according to the ordinance
and in proper season. And the gifts, on that occasion, unto the Brahmanas
were large. And after that monarch’s sacrifice had come to an end, all
the other priests who had come to assist at it went away with Durvasa’s
leave. All other Sadasyas also of immeasurable energy, who had been
installed at that sacrifice, then went away. That exalted monarch then
entered his own palace, worshipped by exalted Brahmanas conversant with
the Vedas, eulogised by chanters of panegyrical hymns and congratulated
by the citizens.

“Such was the history of that best of monarchs, the royal sage Swetaki,
who, when the time came, ascended to heaven, having won great renown on
earth, and accompanied by the Ritwiks and the Sadasyas that had helped
him in life.’

“Vaisampayana continued, ‘At that sacrifice of Swetaki, Agni had drunk
clarified butter for twelve years. Indeed, clarified butter had been
poured into Agni’s mouth in a continuous stream for that period. Having
drunk so much butter, Agni, satiated, desired not to drink butter again
from the hand of anybody else at any other sacrifice. Agni became pale,
having lost his colour, and he could not shine as before. He felt a loss
of appetite from surfeit, and his energy itself decreased and sickness
afflicted him. Then when the drinker of sacrificial libations perceived
that his energy was gradually diminishing, he went to the sacred abode of
Brahman that is worshipped by all. Approaching the great Deity seated on
his seat, Agni said, ‘O exalted one, Swetaki hath (by his sacrifice)
gratified me to excess. Even now I am suffering from surfeit which I
cannot dispel. O Lord of the universe, I am being reduced both in
splendour and strength. I desire to regain, through thy grace, my own
permanent nature.’ Hearing these words from Hutavaha, the illustrious
Creator of all things smilingly replied unto him, saying, ‘O exalted one,
thou hast eaten, for twelve years, a continuous stream of sacrificial
butter poured into thy mouth! It is for this that illness hath seized
thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own
nature. I shall dispel this surfeit of thine and the time for it is even
come. The dreadful forest Khandava, that abode of the enemies of the
gods, which thou hadst of old once consumed to ashes at the request of
the gods, hath now become the home of numerous creatures. When thou will
have eaten the fat of those creatures, thou shalt regain thy own nature.
Proceed thither in haste to consume that forest with its living
population. Thou wilt then be cured of thy malady.’ Hearing the words
that fell from the lips of the Supreme Deity, Hutasana proceeded with
great speed and soon reached the forest of Khandava in great vigour.
Arrived there, he suddenly blazed forth in anger, assisted by Vayu.
Beholding Khandava on fire the dwellers (in the forest) that were there,
made great efforts to extinguish the conflagration. Elephants by hundreds
of thousands, speeding in anger, brought water in their trunks and
scattered it upon the fire. Thousands of many-hooded snakes, mad with
anger, hastily began to scatter upon fire much water from those many
hoods of theirs. And so, O bull of Bharata’s race, the other creatures
dwelling in that forest, by various appliances and efforts, soon
extinguished the fire. In this way, Agni blazed forth in Khandava
repeatedly, even for seven times. And it was in this way that the blazing
fire was extinguished there as often by the denizens of that forest.’”



SECTION CCXXVI

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Then Havyavahana (Agni) in anger and disappointment,
with his ailment uncured, went back to the Grandsire. And he represented
unto Brahman all that had happened: The illustrious deity, reflecting for
a moment, said unto him, ‘O sinless one. I see a way by which thou mayest
consume the forest of Khandava today in the very sight of Indra. Those
old deities, Nara and Narayana, have become incarnate in the world of men
to accomplish the business of the celestials. They are called on earth
Arjuna and Vasudeva. They are even now staying in the forest of Khandava.
Solicit them for aiding thee in consuming that forest. Thou shalt then
consume the forest even if it be protected by the celestials. They will
certainly prevent the population of Khandava from escaping, and thwart
Indra also (in aiding any one in the escape). I have no doubt of this!’
Hearing these words, Agni came in haste unto Krishna and Partha. O king,
I have already told thee what he said, having approached the illustrious
pair. O tiger among kings, hearing those words of Agni who was desirous
of consuming the forest of Khandava against the will of Indra, Vibhatsu
said unto him these words well-suited to the occasion, I have numberless
excellent celestial weapons with which I can fight even many wielders of
the thunderbolt. But, O exalted one, I have no bow suited to the strength
of my arms, and capable of bearing the might I may put forth in battle.
In consequence of the lightness of my hands also I require arrows that
must never be exhausted. My car also is scarcely able to bear load of
arrows that I would desire to keep by me. I desire celestial steeds of
pure white, possessing the speed of the wind; and a car possessing the
splendour of the sun and the clatter of whose wheels should resemble the
roar of the clouds. Then, there is no weapon suited to Krishna’s energy
and with which Madhava can slay Nagas and Pisachas. O exalted one, it
behoveth thee to give us the means by which success may be achieved and
by which we may thwart Indra in pouring his showers upon that extensive
forest. O Pavaka, we are ready to do all that manliness and prowess can
do. But, O exalted one, it behoveth thee to give us the adequate means.’”



SECTION CCXXVII

(Khandava-daha Parva continued)

“Vaisampayana, said, ‘Thus addressed by Arjuna, the smoke-bannered
Hutasana, desirous of an interview with Varuna, recollected that son of
Aditi,--that deity protecting one of the points of the heavens and having
his home in the water and ruling that element. Varuna, knowing that he
was thought of by Pavaka, immediately appeared before that deity. The
smoke-bannered celestial welcoming with reverence the ruler of the
waters, that fourth of the Lokapalas, said unto that eternal god of gods,
‘Give me without loss of time that bow and quiver, and that ape-bannered
car also, which were obtained from king Soma. Partha will achieve a great
task with Gandiva, and Vasudeva also with the discus! Give both,
therefore, unto me today.’ Hearing these words, Varuna replied unto
Pavaka, saying, ‘Well, I am giving them.’ He then gave that wonderful
jewel of a bow that was endued with great energy. That bow was the
enhancer of fame and achievements, and was incapable of being injured by
any weapon. It was the chief of all weapons, and the grinder of them all.
And it was the smiter of hostile armies and was alone equal to a hundred
thousand bows. It was the multiplier of kingdoms, and was variegated with
excellent colours. It was well-adorned, and beautiful to behold, and
without a mark of weakness or injury anywhere. And it was always
worshipped both by the celestials and the Gandharvas. Varuna also gave
two inexhaustible quivers, and he also gave a car furnished with
celestial weapons and whose banner bore a large ape. Yoked unto that car
were steeds white as silver of the fleecy clouds, and born in the region
of the Gandharvas, and decked with golden harness, and resembling in
fleetness the wind or the mind. And it was equipped with implement of
war, and was incapable of being vanquished by the celestials or the
Asuras. Its splendour was great and the sounds of its wheels was
tremendous. It delighted the heart of every creature that looked at it.
It had been made by Viswakarman, the architect of the universe and one of
the lords of creation, after severe ascetic meditation. Its splendour,
like that of the sun, was so great that no one could gaze at it. It was
the very car from which the lord Soma had vanquished the Danavas.
Resplendent with beauty, it looked like an evening cloud reflecting the
effulgence of the setting sun. It was furnished with an excellent
flag-staff of golden colour and great beauty. And there sat upon that
flag-staff a celestial ape of form fierce like that of a lion or a tiger.
Stationed on high, the ape seemed bent upon burning everything it beheld.
And upon the (other) flags were various creatures of large size, whose
roars and yells caused the enemy’s soldiers to faint. Then Arjuna,
accoutred in mail and armed with the sword, and his fingers cased in
leathern gloves, walking round that excellent car adorned with numerous
flags and bowing unto the gods, ascended it like a virtuous man riding in
the celestial car that bears him to heaven. And taking up that celestial
and first of bows created by Brahman of old and called Gandiva, Arjuna
was filled with joy. And bowing unto Hutasana, Partha endued with great
energy, took up the bow and strung it forcibly. Those who heard the noise
that was made while the mighty Pandava strung that bow, quaked with fear.
And having obtained that car and that bow, and the two inexhaustible
quivers, the son of Kunti became glad and thought himself competent to
assist at the task. And Pavaka then gave unto Krishna a discus with an
iron pole attached to a hole in the centre. And it was a fiery weapon and
became his favourite. Having obtained that weapon, Krishna also became
equal to the task. Pavaka then, addressing Krishna, said, ‘With this, O
slayer of Madhu, thou shalt be able without doubt to vanquish in battle
even foes that are not human. With this weapon, without doubt, thou shalt
be superior in battle to men and gods, and Rakshasas and Pisachas, and
Daityas and Nagas. And thou shalt certainly be able with this to smite
all. And, O Madhava, hurled by thee in battle at thy foes, this weapon
will irresistibly slay the enemy and again come back into thy hands.’ And
the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki,
capable of slaying every Daitya and producing, when hurled, a roar like
that of the thunder. Then Arjuna and Achyuta, filled with joy said unto
Pavaka, ‘O exalted one, furnished with weapons and knowing their use,
possessed of cars with flags and flagstaffs, we are now able to fight
with even all the celestials and the Asuras (together), let alone the
wielder of the thunderbolt desirous of fighting for the sake of the Naga
(his friend Takshaka).’ Arjuna also said, ‘O Pavaka, while Hrishikesa,
endued with abundant energy, moves on the field of battle with this
discus in hand, there is nothing in the three worlds that he will not be
able to consume by hurling this weapon. Having obtained the bow Gandiva
and this couple of inexhaustible quivers I also am ready to conquer in
battle the three worlds. Therefore, O lord, blaze thou forth as thou
likest, surrounding this large forest on every side. We are quite able to
help thee.’

“Vaisampayana continued, ‘Thus addressed both by Dasarha and Arjuna, the
illustrious god then put forth his most energetic form, and prepared to
consume the forest. Surrounding it on all sides with his seven flames, he
began to consume the forest of Khandava, exhibiting his all-consuming
form like that at the end of the Yuga (cycle). And, O bull of Bharata’s
race, surrounding that forest and catching it from all sides with a roar
like that of the clouds, Agni made every creature within it tremble. And,
O Bharata, that burning forest then looked resplendent like the king of
mountains, Meru, blazing with the rays of the sun fallen thereupon.’”



SECTION CCXXVIII

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Then those foremost of car-warriors (Krishna and
Arjuna), riding in their cars and placing themselves on opposite sides of
that forest, began a great slaughter, on all sides, of the creatures
dwelling in Khandava. At whatever point any of the creatures residing in
Khandava could be seen attempting to escape, thither rushed those mighty
heroes (to prevent its flight). Indeed those two excellent cars seemed to
be but one, and the two warriors also therein but one individual. And
while the forest was burning, hundreds and thousands of living creatures,
uttering frightful yells, began to run about in all directions. Some had
particular limbs burnt, some were scorched with excessive heat, and some
came out, and some ran about from fear. And some clasping their children
and some their parents and brothers, died calmly without, from excess of
affection, being able to abandon these that were dear to them. And many
there were who biting their nether lips rose upwards and soon fell
whirling into the blazing element below. And some were seen to roll on
the ground with wings, eyes, and feet scorched and burnt. These creatures
were all seen to perish there almost soon enough. The tanks and ponds
within that forest, heated by the fire around, began to boil; the fishes
and the tortoises in them were all seen to perish. During that great
slaughter of living creatures in that forest, the burning bodies of
various animals looked as if fire itself had assumed many forms. The
birds that took wings to escape from that conflagration were pierced by
Arjuna with his shafts, and cut into pieces, they fell down into the
burning element below. Pierced all over with Arjuna’s shafts, the birds
dropped down into the burning forest, uttering loud cries. The denizens
of the forest, struck with those shafts, began to roar and yell. The
clamour they raised was like unto the frightful uproar heard during the
churning of the ocean (in days of yore). The mighty flames of the blazing
fire reaching the firmament, caused great anxiety to the celestials
themselves. Then all the illustrious dwellers in heaven went in a body
unto him of a hundred sacrifices and thousand eyes, viz., their chief,
that grinder of Asuras. Approaching Indra, the celestial said, ‘Why, O
lord of immortals, doth Agni burn these creatures below? Hath the time
come for the destruction of the world?’

“Vaisampayana continued, ‘Hearing these words of the gods, and himself
beholding what Agni was doing, the slayer of Vritra set out for the
protection of the forest of Khandava. And Vasava, the chief of the
celestials soon covering the sky with masses of clouds of every kind
began to shower upon the burning forest. Those masses of clouds by
hundreds and thousands, commanded by Indra began to pour rain upon
Khandava in showers thick as the flag-staffs of battle-cars. But the
showers were all dried up in the sky itself by the heat of the fire and
could not, therefore, reach the fire at all! Then the slayer of Namuchi,
getting angry with Agni, collected huge masses of clouds and caused them
to yield a heavy downpour. Then with the flames contending with those
heavy showers, and with masses of clouds overhead, that forest, filled
with smoke and flashes of lightning, became terrible to behold.’”



SECTION CCXXIX

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Then Vibhatsu, the son of Pandu, invoking his
excellent weapons, prevented that shower of rain by Indra, by means of a
shower of his own weapons. And Arjuna of immeasurable soul soon covered
the forest of Khandava with innumerable arrows like the moon covering the
atmosphere with a thick fog. When the sky above that forest was thus
covered with the arrows of Arjuna no living creature could then escape
from below. And it so happened that while that forest was burning,
Takshaka, the chief of the Nagas, was not there, having gone at that time
to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka,
was there. He made great efforts to escape from that fire; but confined
by Arjuna’s shafts he succeeded not in finding a way. It was then that
his mother, the daughter of a snake, determined to save him by swallowing
him first. His mother first swallowed his head and then was swallowing
his tail. And desirous of saving her son, the sea-snake rose (up from the
earth) while still employed in swallowing her son’s tail. But Arjuna as
soon as he beheld her escaping, severed her head from her body by means
of a sharp and keen-edged arrow. Indra saw all this, and desiring to save
his friend’s son, the wielder of the thunderbolt, by raising a violent
wind, deprived Arjuna of consciousness. During those few moments,
Aswasena succeeded in effecting his escape. Beholding that manifestation
of the power of illusion, and deceived by that snake, Arjuna was much
enraged. He forthwith cut every animal seeking to escape by the skies,
into two, three, or more pieces. And Vibhatsu in anger, and Agni, and
Vasudeva also, cursed the snake that had escaped so deceitfully, saying,
‘Never shalt thou be famous!’ And Jishnu remembering the deception
practised upon him, became angry, and covering the firmament with a cloud
of arrows, sought to fight with him of a thousand eyes. The chief of the
celestials also, seeing Arjuna in anger, sought to fight with him, and
hurled his own fierce weapons, covering the wide expanse of the
firmament. Then the winds, making a loud roar and agitating all the
oceans, brought together masses of clouds in the sky, charged with
torrents of rain. Those masses of clouds began to vomit thunder and
terrible flashes of lightning charged with the thunderclap. Then Arjuna
possessing a knowledge of means, hurled the excellent weapon called
Vayavya with proper mantras to dispel those clouds. With that weapon the
energy and force of Indra’s thunderbolt and of those clouds were
destroyed. And the torrents of rain with which those clouds were charged
were all dried up, and the lightning that played amongst them was also
destroyed. Within a moment the sky was cleared of dust and darkness, and
a delicious, cool breeze began to blow and the disc of the sun resumed
its normal state. Then the eater of clarified butter (Agni), glad because
none could baffle him, assumed various forms, and sprinkled over with the
fat exuded by the bodies of creatures, blazed forth with all his flames,
filling the universe with his roar. Then numerous birds of the Garuda
tribe bearing excellent feathers, beholding that the forest was protected
by Krishna and Arjuna, descended filled with pride, from the upper skies,
desirous of striking those heroes with their thunderlike wings, beaks and
claws. Innumerable Nagas also, with faces emitting fire descending from
high, approached Arjuna, vomiting the most virulent poison all the while.
Beholding them approach, Arjuna cut them into pieces by means of arrows
steeped in the fire of his own wrath. Then those birds and snakes,
deprived of life, fell into the burning element below. And there came
also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas
and Rakshasas and Nagas sending forth terrific yells. Armed with machines
vomiting from their throats (mouths?) iron balls and bullets, and
catapults for propelling huge stones, and rockets, they approached to
strike Krishna and Partha, their energy and strength increased by wrath.
But though they rained a perfect shower of weapons, Vibhatsu, addressing
them reproachfully, struck off their heads with his own sharp arrows.
That slayer of foes, Krishna, also, endued with great energy, made a
great slaughter of the Daitya and the Danava with his discus. Many Asuras
of immeasurable might, pierced with Krishna’s arrows and smitten with the
force of his discus, became motionless like waifs and strays stranded on
the bank by the violence of the waves. Then Sakra the lord of the
celestials, riding on his white elephant, rushed at those heroes, and
taking up his thunderbolt which could never go in vain, hurled it with
great force. And the slayer of Asuras said unto the gods, ‘These two are
slain.’ Beholding the fierce thunderbolt about to be hurled by their
chief, the celestials all took up their respective weapons. Yama, O king,
took up the death-dealing mace, and Kuvera his spiked club, and Varuna
his noose and beautiful missile. And Skanda (Kartikeya) took up his long
lance and stood motionless like the mountain of Meru. The Aswins stood
there with resplendent plants in their hands. Dhatri stood, bow in hand,
and Jaya with a thick club. Tvashtri of great strength took up in wrath,
a huge mountain and Surya stood with a bright dart, and Mrityu with a
battle-axe. Aryaman stalked about with a terrible bludgeon furnished with
sharp spikes, and Mitra stood there with a discus sharp as a razor. And,
O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and
Partha with bows and scimitars in hand. And Rudras and the Vasus, the
mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with
their own energy,--these and many other celestials, armed with various
weapons rushed against those exalted of men, Krishna and Partha, for
smiting them down. Then were seen in that great conflict wonderful
portents all around robbing every creature of his sense, and resembling
those that appeared at the time of the universal dissolution. But Arjuna
and Krishna, fearless and invincible in battle, beholding Sakra and the
other celestials prepared for fight, calmly waited, bows in hands.
Skilled in battle, those heroes in wrath assailed the advancing host of
celestials with their own thunderlike arrows. The celestials repeatedly
routed by Krishna and Arjuna, at last left the field of battle for fear
and sought the protection of Indra. The Munis who were witnessing the
battle from the skies, beholding the celestials defeated by Madhava and
Arjuna, were filled with wonder. Sakra also repeatedly witnessing their
prowess in battle, became exceedingly gratified, and once more rushed to
the assault. The chastiser of Paka then caused a heavy shower of stones,
desiring to ascertain the prowess of Arjuna who was able to draw the bow
even with his left hand. Arjuna, in great wrath, dispelled with his
arrows that thick shower. Then he of a hundred sacrifices beholding that
shower baffled, once more caused a thicker shower of stones. But the son
of the chastiser of Paka (viz., Arjuna) gratified his father by baffling
that shower also with his swift arrows. Then Sakra, desirous of smiting
down the son of Pandu, tore up with his hands a large peak from Mandara,
with tall trees on it, and hurled it against him. But Arjuna divided that
mountain-peak into a thousand pieces by his swift-going and fire-mouthed
arrows. The fragments of that mountain, in falling through the skies,
looked as if the sun and the moon and the planets, displaced from their
positions fell down on earth. That huge peak fell down upon that forest
and by its fall killed numerous living creatures that dwelt in Khandava.’”



SECTION CCXXX

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Then the inhabitants of the forest of Khandava, the
Danavas and Rakshasas and Nagas and wolves and bears and other wild
animals, and elephants with rent temples, and tigers, and lions with
manes and deer and buffaloes by hundreds, and birds, and various other
creatures, frightened at the falling stones and extremely anxious, began
to fly in all directions. They saw the forest (burning all around) and
Krishna and Arjuna also ready with their weapons. Frightened at the
terrible sounds that were audible there those creatures lost their power
of movement. Beholding the forest burning in innumerable places and
Krishna also ready to smite them down with his weapons, they all set up a
frightful roar. With that terrible clamour as also with the roar of fire,
the whole welkin resounded, as it were, with the voice of portentous
clouds. Kesava of dark hue and mighty arms, in order to compass their
destruction, hurled at them his large and fierce discus resplendent with
its own energy. The forest-dwellers including the Danavas and the
Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and
fell unto the mouth of Agni. Mangled by Krishna’s discus, the Asuras were
besmeared with blood and fat and looked like evening clouds. And, O
Bharata, he of the Vrishni race moved able like death itself, slaying
Pisachas and birds and Nagas and other creatures by thousands. The discus
itself, repeatedly hurled from the hands of Krishna, that slayer of all
foes, came back to his hands after slaughtering numberless creatures. The
face and form of Krishna that soul of every created thing--became fierce
to behold while he was thus employed in the slaughter of the Pisachas,
Nagas and Rakshasas. No one among the celestials, who had mustered there
could vanquish in battle Krishna and Arjuna. When the celestials saw that
they could not protect that forest from the might of Krishna and Arjuna
by extinguishing that conflagration, they retired from the scene. Then, O
monarch, he of a hundred sacrifices (Indra), beholding the immortals
retreat, became filled with joy and applauded Krishna and Arjuna. And
when the celestials gave up the fight, an incorporeal voice, deep and
loud, addressing him of a hundred sacrifices, said, ‘Thy friend Takshaka,
that chief of snakes, hath not been slain! Before the conflagration
commenced in Khandava he had journeyed to Kurukshetra. Know from my
words, O Vasava, that Vasudeva and Arjuna are incapable of being
vanquished in battle by any one! They are Nara and Narayana--those gods
of old heard of in heaven! Thou knowest what their energy is and what
their prowess. Invincible in battle, these best of old Rishis are
unconquerable by any one in all the worlds! They deserve the most
reverential worship of all the celestials and Asuras; of Yakshas and
Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas.
Therefore, O Vasava, it behoveth thee to go hence with all the
celestials. The destruction of Khandava hath been ordained by Fate!’ Then
the chief of the immortals, ascertaining those words to be true abandoned
his wrath and jealousy, and went back to heaven. The dwellers in heaven,
O monarch, beholding the illustrious Indra abandon the fight, followed
him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when
they saw the chief of the celestials retreat accompanied by all the gods,
set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had
left the scene, became exceedingly glad. Those heroes then fearlessly
assisted at the conflagration of the forest. Arjuna scattered the
celestials like the wind scattering the clouds, and slew with showers of
his arrows, numberless creatures that dwelt in Khandava. Cut off by
Arjuna’s arrows, no one amongst the innumerable creatures could escape
from the burning forest. Far from fighting with him, none amongst even
the strongest creatures mustered there could look at Arjuna whose weapons
were never futile. Sometimes piercing hundred creatures with one shaft
and sometimes a single creature with hundred shafts, Arjuna moved about
in his car. The creatures themselves, deprived of life, began to fall
into the mouth of Agni (god of fire), struck down as it were by death
itself. On the banks of rivers or on uneven plains or on crematoriums, go
where they did, the creatures (dwelling in Khandava) found no ease, for
wherever they sought shelter there they were afflicted by the heat. And
hosts of creatures roared in pain, and elephants and deer and wolves set
up cries of affliction. At that sound the fishes of the Ganges and the
sea, and the various tribes of Vidyadharas dwelling in that forest all
became frightened. O thou of mighty arms, let alone battling with them,
no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew
with his discus those Rakshasas and Danavas and Nagas that rushed at him
in bands. Of huge bodies, their heads and trunks were cut off by the
swift motion of the discus, and deprived of life they fell down into the
blazing fire. Gratified with large quantities of flesh, blood, and fat,
the flames rose up to a great height without a curling wreath of smoke.
Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and
large mouth, and the hair on the crown of his head all fiery, drinking,
with the help of Krishna and Arjuna, that nectar-like stream of animal
fat, became filled with joy. Gratified greatly, Agni derived much
happiness.

“And it so happened that the slayer of Madhu suddenly beheld an Asura of
the name of Maya escaping from the abode of Takshaka. Agni having Vayu
for his car-driver, assuming a body with matted locks on head, and
roaring like the clouds, pursued the Asura, desirous of consuming him.
Beholding the Asura, Vasudeva stood with his weapon upraised, ready to
smite him down, seeing the discus uplifted and Agni pursuing from behind
to burn him, Maya said ‘Run to me, O Arjuna, and protect me!’ Hearing his
affrighted voice Arjuna said, ‘Fear not!’ That voice of Arjuna, O
Bharata, seemed to give Maya his life. As the merciful son of Pritha said
unto Maya that there was nothing to fear, he of the Dasarha race no
longer desired to slay Maya who was the brother of Namuchi, and Agni also
burned him not.’

“Vaisampayana continued, ‘Protected from Indra by Krishna and Partha,
Agni gifted with great intelligence, burned that forest for five and ten
days. And while the forest burned Agni spared only six of its dwellers,
viz., Aswasena, Maya, and four birds called Sarngakas.’”



SECTION CCXXXI

(Khandava-daha Parva continued)

“Janamejaya said, ‘O Brahmana, tell me why and when that forest burnt in
that way, Agni consumed not the birds called Sarngakas? Thou hast, O
Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not
having been consumed. But thou hast not as yet said what the cause was of
the escape of the Sarngakas? The escape of those birds, O Brahmana,
appeareth to me to be wonderful. Tell us why they were not destroyed in
that dreadful conflagration.’

“Vaisampayana said, ‘O slayer of all foes, I shall tell thee all as to
why Agni did not burn up those birds during the conflagration. There was,
O king, a great Rishi known by the name of Mandapala, conversant with all
the shastras, of rigid vows, devoted to asceticism, and the foremost of
all virtuous persons. Following in the wake of Rishis that had drawn up
their virile fluid, that ascetic, O monarch, with every sense under
complete control, devoted himself to study and virtue. Having reached the
opposite shores of asceticism, O Bharata, he left his human form and went
to the region of the Pitris. But going thither he failed to obtain the
(expected) fruit of his acts. He asked the celestials that sat around the
king of the dead as to the cause of his treatment, saying, ‘Why have
these regions become unattainable by me,--regions that I had thought had
been acquired by me by my ascetic devotions? Have I not performed those
acts whose fruits are these regions? Ye inhabitants of heaven, tell me
why these regions are shut against me! I will do that which will give me
the fruit of my ascetic penances.’

“The celestials answered, ‘Hear, O Brahmana, of those acts and things on
account of which men are born debtors. Without doubt, it is for religious
rites, studies according to the ordinance, and progeny, that men are born
debtors. These debts are all discharged by sacrifices, asceticism, and
offspring. Thou art an ascetic and hast also performed sacrifices; but
thou hast no offspring. These regions are shut against thee only for want
of children. Beget children, therefore! Thou shalt then enjoy
multifarious regions of felicity. The Vedas declared that the son
rescueth the father from a hell called Put. Then, O best of Brahmanas,
strive to beget offspring.’

“Vaisampayana continued, ‘Mandapala, having heard these words of the
dwellers in heaven, reflected how best he could obtain the largest number
of offspring within the shortest period of time. The Rishi, after
reflection, understood that of all creatures birds alone were blest with
fecundity. Assuming the form of a Sarngaka the Rishi had connection with
a female bird of the same species called by the name of Jarita. And he
begat upon her four sons who were all reciters of the Vedas. Leaving all
those sons of his with their mother in that forest, while they were still
within eggs, the ascetic went to (another wife called by the name of)
Lapita. And, O Bharata, when the exalted sage went away for the company
of Lapita, moved by affection for her offspring, Jarita became very
thoughtful. Though forsaken by their father in the forest of Khandava,
Jarita, anxious in her affection for them, could not forsake her
offspring, those infant Rishis encased in eggs. Moved by parental
affection, she brought up these children born of her, herself following
the pursuits proper to her own species. Some time after, the Rishi, in
wandering over that forest in the company of Lapita, saw Agni coming
towards Khandava to burn it down. Then the Brahmana Mandapala, knowing
the intention of Agni and remembering also that his children were all
young moved by fear, gratified the god, of the burning element, that
regent of the universe, endued with great energy. And he did this,
desiring to put in a word for his unfledged offspring. Addressing Agni,
the Rishi said, ‘Thou art, O Agni, the mouth of all the worlds! Thou art
the carrier of the sacrificial butter! O purifier (of all sins), thou
movest invisible with the frame of every creature! The learned have
spoken of thee as an One, and again as possessed of triple nature. The
wise perform their sacrifices before thee, taking thee as consisting of
eight (mouths). The great Rishis declare that this universe hath been
created by thee. O thou that feedest on sacrificial butter, without thee
this whole universe would be destroyed in a single day. Bowing to thee,
the Brahmanas, accompanied by their wives and children, go to eternal
regions won by them by help of their own deeds. O Agni, the learned
represent thee as the clouds in the heavens charged with lightning. O
Agni, the flames put forth by thee consume every creature. O thou of
great splendour, this universe hath been created by thee. The Vedas are
thy word. All creatures, mobile and immobile, depend upon thee. Water
primarily dependeth on thee, so also the whole of this universe. All
offerings of clarified butter and oblations of food to the pitris have
been established in thee. O god, thou art the consumer, and thou art the
creator and thou art Vrihaspati himself (in intelligence). Thou art the
twin Aswins; thou art Surya; thou art Soma; thou art Vayu.

“Vaisampayana continued, ‘O monarch, thus praised by Mandapala, Agni was
gratified with that Rishi of immeasurable energy; and the god,
well-pleased, replied, ‘What good can I do to thee?’ Then Mandapala with
joined palms said unto the carrier of clarified butter, ‘While thou
burnest the forest of Khandava, spare my children.’ The illustrious
bearer of clarified butter replied, ‘So be it.’ It was, therefore, O
monarch, that he blazed not forth, while consuming the forest of
Khandava, for the destruction of Mandapala’s children.’”



SECTION CCXXXII

(Khandava-daha Parva continued)

“Vaisampayana said, ‘When the fire blazed forth in the forest of
Khandava, the infant birds became very much distressed and afflicted.
Filled with anxiety, they saw not any means of escape. Their mother, the
helpless Jarita, knowing that they were too young to escape, was filled
with sorrow and wept aloud. And she said, ‘Oh, the terrible
conflagration, illuminating the whole universe and burning the forest
down, approacheth towards us, increasing my woe. These infants with
immature understanding, without feathers and feet, and the sole refuge of
our deceased ancestors, afflict me. Oh, this fire approacheth, spreading
fear all around, and licking with its tongue the tallest trees. But my
unfledged children are incapable of effecting their escape. I myself am
not capable of escaping, taking all these with me. Nor am I capable of
abandoning them, for my heart is distressed on their account. Whom
amongst my sons, shall I leave behind, and whom shall I carry with me?
What (act) should I do now that is consistent with duty? What also do
you, my infant sons, think? I do not, even by reflection, see any way of
escape for you. I shall even cover you with my wings and die with you.
Your cruel father left me some time before, saying, ‘Upon this Jaritari,
because he is the eldest of my sons, will my race depend. My second
Sarisrikka will beget progeny for the expansion of my ancestors’ race. My
third, Stamvamitra, will be devoted to asceticism, and my youngest,
Drona, will become the foremost of those acquainted with the Vedas.’ But
how hath this terrible calamity overtaken us! Whom shall I take with me?
As I am deprived of judgment what should I do that is consistent with
duty? I do not see, by the exercise of my own judgment, the escape of my
children from the fire!’

“Vaisampayana said, ‘Unto their mother indulging in these lamentations,
the infant ones said. ‘O mother, relinquishing thy affection for us, go
thou to a place where there is no fire. If we are killed here, thou
mayest have other children born to thee. If thou, O mother be killed, we
can have no more children in our race. Reflecting upon both these
calamities, the time hath come for thee, O mother, to do that which is
beneficial to our race. Do not be influenced by affection for thy
offspring, which promises to destroy both us and thee. If thou savest
thyself, our father, who is even desirous of winning regions of felicity,
may have his wishes gratified.’

“Hearing what the infants said. Jarita replied, ‘There is a hole here in
the ground near to this tree, belonging to a mouse. Enter this hole
without loss of time. You shall have then no fear of fire. After ye have
entered it, I shall, ye children, cover its mouth with dust. This is the
only means of escape that I see from the blazing fire. Then when the fire
will be put out, I shall return hither to remove the dust. Follow my
advice if you are to escape from the conflagration.’

“The infant birds replied, ‘Without feathers we are but so many balls of
flesh. If we enter the hole, certain it is that the carnivorous mouse
will destroy us all. Beholding this danger before us, we cannot enter
this hole. Alas, we do not see any means by which we may escape from the
fire or from the mouse. We do not see how our father’s act of procreation
may be prevented from becoming futile, and how also our mother may be
saved. If we enter the hole, the mouse will destroy us; we remain where
we are and the sky-ranging fire will destroy us. Reflecting upon both the
calamities, a death by fire is preferable to a death by being eaten up.
If we are devoured by the mouse within the hole, that death is certainly
ignoble, whereas the destruction of the body in fire is approved by the
wise.’”



SECTION CCXXXIII

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Hearing those words of her sons Jarita continued,
‘The little mouse that had come out of this hole was seized by a hawk
with his claws and carried away hence. Therefore, ye may fearlessly enter
this hole now.’ The young ones replied, ‘We are not by any means certain
of that mouse having been taken away by the hawk. There may be other mice
living here. From them we have every fear. Whereas it is doubtful whether
fire will at all approach us here. Already we see an adverse wind blowing
the flames away. If we enter the hole, death is certain at the hands of
the dwellers in the hole. But if we remain where we are, death is
uncertain. O mother, a position in which death is uncertain is better
than that in which it is certain. It is thy duty, therefore, to escape
thyself, for, if thou livest thou mayest obtain other children as good.’

“Their mother then said, ‘Ye children, I myself saw the mighty hawk, that
best of birds, swoop down and fly away with the mouse from the hole. And
while he was flying away swiftly, I followed him behind and pronounced
blessing on him for his having taken away the mouse from the hole. I said
unto him. ‘O king of hawks, because thou art flying away with our enemy,
the mouse, in thy claws, mayest thou, without a foe, live in heaven with
a golden body.’ Afterwards when that hawk devoured the mouse, I came
away, obtaining his leave. Therefore, ye children, enter this hole
trustfully. Ye have nothing to fear. The mouse that was its inmate was
seized and taken away by the hawk in my sight.’ The young ones again
said, ‘O mother, we do not by any means know that the mouse hath been
carried away by the hawk. We cannot enter this hole in the ground without
being certain of the fact.’ Their mother said, ‘I know to a certainty
that the mouse hath been carried away by the hawk. Therefore, ye
children, ye have nothing to fear; do what I say.’ The young ones again
said, ‘We do not, O mother, say that thou art dispelling our fears with a
false story. For whatever is done by a person when his reason hath been
disturbed can scarcely be said to be that person’s deliberate act. Thou
hast not been benefited by us, nor dost thou know who we are. Why dost
thou, therefore, strive to protect us at so much cost to thyself? Who are
we to thee? Thou art young and handsome, and capable of seeking out thy
husband. Go unto thy husband. Thou shalt obtain good children again. Let
us by entering the fire attain to regions of felicity. If, however, the
fire consume us not, thou mayest come back and obtain us again.’

“Vaisampayana said, ‘The parent bird then, thus addressed by her sons,
left them in Khandava and hastily went to the spot where there was no
fire and there was safety. Then Agni in haste and with fierce flames
approached the spot where the sons of Mandapala were. The young birds saw
the blazing fire come towards them. Then Jaritari, the eldest of the
four, in the hearing of Agni, began to speak.’”



SECTION CCXXXIV

(Khandava-daha Parva continued)

“Jaritari said, ‘The person that is wise remaineth wakeful in view of
death. Accordingly, when the hour of death approacheth, he feeleth no
pangs. But the person of perplexed soul, who remaineth not awake, when
the hour of death comes, feeleth the pangs of death and never attaineth
salvation.’

“The second brother Sarisrikka, said, ‘Thou art patient and intelligent.
The time is come when our lives are threatened. Without doubt, one only
amongst many becometh wise and brave.’

“The third brother, Stamvamitra, said, ‘The eldest brother is called the
protector. It is the eldest brother that rescueth (the younger ones) from
danger. If the eldest himself faileth to rescue them, what can the
younger ones do?’

“The fourth and the youngest brother, Drona said, ‘The cruel god of fire,
with seven tongues and seven mouths quickly cometh towards our
habitation, blazing forth in splendour and licking up everything in his
path.’

“Vaisampayana continued, ‘Having addressed one another thus, the sons of
Mandapala then each devotedly addressed an eulogistic hymn to Agni.
Listen now, O monarch, to those hymns as I recite them.’

“Jaritari said, ‘Thou art, O fire, the soul of air! Thou art the body of
the Earth’s vegetation! O Sukra, water is thy parent as thou art the
parent of water! O thou of great energy, thy flames, like the rays of the
sun, extend themselves above, below, behind, and on each side.’

“Sarisrikka said, ‘O smoke-bannered god, our mother is not to be seen,
and we know not our father! Our feathers have not grown as yet. We have
none to protect us save thee. Therefore, O Agni, infants that we are
protect us! O Agni, as we are distressed, protect us with that auspicious
form thou hast and with those seven flames of thine! We seek protection
at thy hands. Thou alone, O Agni, art the giver of heat (in the
universe). O lord, there is none else (save thee) that giveth heat to the
rays of the sun. O, protect us who are young and who are Rishis. O
Havyavaha (carrier of sacrificial butter), be pleased to go hence by some
other route.’

“Stamvamitra said, ‘Thou alone, O Agni, art everything! This whole
universe is established in thee! Thou sustainest every creature, and thou
supportest the universe! Thou art the carrier of the sacrificial butter,
and thou art the excellent sacrificial butter itself! The wise know thee
to be one (as cause) and many (as effects)! Having created the three
worlds, thou, O Havyavaha, again destroyest them when the time cometh,
swelling thyself forth! Thou art the productive cause of the whole
universe, and thou also art the essence in which the universe dissolveth
itself!’

“Drona said, ‘O lord of the universe, growing in strength and remaining
within their bodies, thou causest the food that living creatures eat to
be digested. Everything therefore, is established in thee. O Sukra, O
thou from whose mouth the Vedas have sprung, it is thou who assumests the
form of the sun, and sucking up the waters of the earth and every liquid
juice that the earth yields, givest them back in time in the form of rain
and causest everything to grow! From thee, O Sukra, are these plants and
creepers with green foliage! From thee have sprung these tanks and pools,
and the great ocean also that is ever blessed! O thou of fierce rays,
this our (human) body dependeth on Varuna (the water-god)! We are unable
to bear thy heat. Be thou, therefore, our auspicious protector! O,
destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou
whose path is marked by a black colour, save us by going along any remote
route, as indeed, the ocean saveth the house on its banks!’

“Vaisampayana continued, ‘Thus addressed by Drona--that utterer of
Brahma--Agni, well-pleased at what he heard, and remembering also the
promise he had made to Mandapala, replied unto him, saying, ‘Thou art a
Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall
do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to
the effect that I should spare his sons, while consuming the forest. The
words he spoke and thy speech also are entitled to great weight to me.
Say what I am to do. O best of Brahmanas, I have been greatly pleased
with thy hymn. Blest be thou, O Brahmana!’

“Drona said, ‘O Sukra, these cats trouble us every day. O Hutasana;
consume them with their friends and relatives.’

“Vaisampayana continued, ‘Then Agni did what the Sarngakas; asked him to
do, telling them of his intentions. And, O Janamejaya, growing in
strength, he began then to consume the forest of Khandava.’”



SECTION CCXXXV

(Khandava-daha Parva continued)

“Vaisampayana said, ‘O thou of Kuru’s race, the Rishi Mandapala became
very anxious about his children, although he had spoken of them to the
god of fierce rays. Indeed, his mind was not in peace. Distressed on
account of his sons, he addressed Lapita (his second wife with whom he
then was), saying, ‘O Lapita, as my children are incapable of the power
of moving, how are they? When the fire will grow in strength and the wind
begin to blow violently, my children will scarcely be able to save
themselves. How will their mother be able to rescue them? That innocent
woman will be afflicted with great sorrow when she will find herself
unable to save her offspring. Oh, how will she compose herself, uttering
various lamentations on account of my children who are all incapable of
taking wing or rising up into the air. Oh, how is Jaritari, my son, and
how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also
is their helpless mother?’

“Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata,
thus replied, under the influence of jealousy, ‘Thou need not worry for
thy children who, as thou hast assured me, are all Rishis endued with
energy and prowess! They can have no fear from fire. Didst thou not speak
to Agni in my presence, in their behalf? Has not the illustrious deity
promised to save them? One of the regents of the universe as Agni is, he
will never falsify his speech. Thou hast no anxiety, nor is thy heart
inclined towards benefiting friends. It is only by thinking of her--my
rival (Jarita) that thou art so distracted! Certain it is that the love
thou bearest to me is not equal to what thou hadst for her at first. He
that hath two parties dividing his attention, can easily behold one of
those suffer all sorts of pangs; but he should not disregard the party
that is next to his heart. Then go thou to Jarita, for whom thy heart is
sorrowing! As for myself, I shall henceforth wander alone, as a fit
reward for my having attached myself to a wicked person.’

“Hearing these words, Mandapala replied, ‘I do not wander over the earth
with such intentions as thou conceivest. It is only for the sake of
progeny that I am here. And even those that I have are in danger. He who
casteth off what he hath for the sake of what he may acquire, is a wicked
person. The world disregardeth and insulteth him. (Therefore, go I must).
As for thyself thou art free to do what thou choosest. This blazing fire
that licketh up the trees causeth sorrow in my anxious heart and raiseth
therein evil presentiments.’

“Vaisampayana continued, ‘Meanwhile, after the fire had left the spot
where the Sarngakas dwelt, Jarita, much attached to her children, hastily
came thither to see how they were. She found that all of them had escaped
from the fire and were perfectly well. Beholding their mother, they began
to weep, though safe and sound. She too shed tears upon beholding them
alive. And she embraced, one by one, all her weeping children. Just at
that time, O Bharata, the Rishi Mandapala arrived there. But none of his
sons expressed joy, upon beholding him. The Rishi, however, began to
speak to them one after another and unto Jarita also, repeatedly. But
neither his sons nor Jarita spoke anything well or ill unto him in
return.’

“Mandapala then said, ‘Who amongst these is thy first born, and who the
next after him? And who is the third, and who the youngest? I am speaking
unto thee woefully; why dost thou not reply to me? I left thee, it is
true, but I was not happy where I was.’

“Jarita then said, ‘What hast thou to do with the eldest of these, and
what with him that is next? And what with the third and what with the
youngest? Go now unto that Lapita of sweet smiles and endued with youth,
unto whom thou didst go of old, beholding me deficient in everything!’
Mandapala replied, ‘As regards females, there is nothing so destructive
of their happiness whether in this or the other world as a co-wife and a
clandestine lover. There is nothing like these two that, inflames the
fire of hostility and causes such anxiety. Even the auspicious and
well-behaved Arundhati, celebrated amongst all creatures, had been
jealous of the illustrious Vasishtha of great purity of mind and always
devoted to the good of his wife. Arundhati insulted even the wise Muni
amongst the (celestial) seven. In consequence of such insulting thoughts
of hers, she has become a little star, like fire mixed with smoke,
sometimes visible and sometimes invisible, like an omen portending no
good (amongst a constellation of seven bright stars representing the
seven Rishis). I look to thee for the sake of children. I never wronged
thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by
thy jealousy behaved towards me like Arundhati of old towards Vasishtha.
Men should never trust women even if they be wives. Women, when they have
become mothers, do not much mind serving their husbands.’

“Vaisampayana continued, ‘After this, all his children came forward to
worship him. And he also began to speak kindly towards them all, giving
them every assurance.’”



SECTION CCXXXVI

(Khandava-daha Parva continued)

“Vaisampayana said, ‘Mandapala then addressed his children, saying, ‘I
had spoken unto Agni for the safety of you all. The illustrious deity had
assured me that he would grant my wish. At those words of Agni, and
knowing the virtuous disposition of your mother, as also the great energy
that is in yourselves, I came not here earlier. Therefore, ye sons, do
not harbour in your hearts any resentment towards me. Ye are all Rishis
acquainted with the Vedas. Even Agni knoweth you well.’

“Vaisampayana continued, ‘Having given such assurances unto his sons, the
Brahmana Mandapala took with him his wife and sons, and leaving that
region, went away to some other country.

“It was thus that the illustrious god of fierce rays, having grown in
strength consumed the forest of Khandava with the help of Krishna and
Arjuna, for the good of the world. And Agni having drunk several rivers
of fat and marrow, became highly gratified, and showed himself to Arjuna.
Then Purandara, surrounded by the Maruts, descended from the firmament
and addressing Partha and Kesava said, ‘Ye have achieved a feat that a
celestial even could not. Ask ye each a boon that is not obtainable by
any man. I have been gratified with you.’

“Vaisampayana continued, ‘Then Partha asked from Indra all his weapons.
At this Sakra of great splendour, having fixed the time for giving them,
said, ‘When the illustrious Madhava becomes pleased with thee, then, O
son of Pandu, I will give thee all my weapons! O prince of Kuru’s race, I
shall know when the time cometh. Even for thy austere asceticism I will
give thee all my weapons of fire and all my Vayavya weapons, and thou
also wilt accept them all of me.’ Then Vasudeva asked that his friendship
with Arjuna might be eternal. The chief of the celestials granted unto
the intelligent Krishna the boon he desired. And having granted these
boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the
celestials, ascended to heaven, having also spoken to Hutasana (one whose
food is sacrificial butter). Agni also, having burnt that forest with its
animals and birds for five and ten days, became gratified and ceased to
burn. Having eaten flesh in abundance and drunk fat and blood, he became
highly gratified, and addressing Achyuta and Arjuna said, ‘I have been
gratified by you two tigers among men. At my command, ye heroes, ye shall
be competent to go wheresoever ye choose!’ Thus addressed by the
illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these
three,--having wandered a little at last sat themselves down on the
delightful banks of a river.’”

END OF ADI PARVA

FOOTNOTES

1. These are divisions of time









The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,
Juliet Sutherland, Project Manager. Additional proofing and formatting at
sacred-texts.com, by J. B. Hare.



SECTION I

(Sabhakriya Parva)

Om! After having bowed down to Narayana, and Nara, the most exalted male
being, and also to the goddess Saraswati, must the word Jaya be uttered.

“Vaisampayana said,--“Then, in the presence of Vasudeva, Maya Danava,
having worshipped Arjuna, repeatedly spoke unto him with joined hands and
in amiable words,--‘O son of Kunti, saved have I been by thee from this
Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me
what I have to do for thee.

“Arjuna said,--‘O great Asura, everything hath already been done by thee
(even by this offer of thine). Blest be thou. Go whithersoever thou
likest. Be kind and well-disposed towards me, as we are even kind to and
well-pleased with thee!’

“Maya said,--‘O bull amongst men, what thou hast said is worthy of thee,
O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of
Pandu, being what I am, I desire to do something for thee.’

“Arjuna said,--‘O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a sufficient
requital for my services to thee.’

Vaisampayana said,--“Then, O bull of the Bharata race, urged by Maya,
Vasudeva reflected for a moment as to what he should ask Maya to
accomplish. Krishna, the Lord of the universe and the Creator of every
object, having reflected in his mind, thus commanded Maya,--‘Let a
palatial sabha (meeting hall) as thou choosest, be built (by thee), if
thou, O son of Diti, who art the foremost of all artists, desirest to do
good to Yudhishthira the just. Indeed, build thou such a palace that
persons belonging to the world of men may not be able to imitate it even
after examining it with care, while seated within. And, O Maya, build
thou a mansion in which we may behold a combination of godly, asuric and
human designs.’”

Vaisampayana continued,--“Having heard those words, Maya became
exceedingly glad. And he forthwith built a magnificent palace for the son
of Pandu like unto the palace of the celestials themselves. Then Krishna
and Partha (Arjuna) after having narrated everything unto king
Yudhishthira the just, introduced Maya unto him. Yudhishthira received
Maya with respect, offering him the honour he deserved. And, O Bharata,
Maya accepted that honour thinking highly of it. O monarch of the Bharata
race, that great son of Diti then recited unto the sons of Pandu the
history of the Danava Vrisha-parva, and that foremost of artists then,
having rested awhile, set himself after much thoughtful planning to build
a palace for the illustrious sons of Pandu. Agreeably to the wishes of
both Krishna and the sons of Pritha, the illustrious Danava of great
prowess, having performed on an auspicious day the initial propitiatory
rites of foundation and having also gratified thousands of well-versed
Brahmanas with sweetened milk and rice and with rich presents of various
kinds, measured out a plot of land five thousand cubits square, which was
delightful and exceedingly handsome to behold and which was favourable
for construction of a building well-suited to the exigencies of every
season.”



SECTION II

“Vaisampayana said,--“Janardana deserving the worship of all, having
lived happily at Khandavaprastha for some time, and having been treated
all the while with respectful love and affection by the sons of Pritha,
became desirous one day of leaving Khandavaprastha to behold his father.
That possessor of large eyes, unto whom was due the obeisance of the
universe, then saluted both Yudhishthira and Pritha and made obeisance
with his head unto the feet of Kunti, his father’s sister. Thus revered
by Kesava, Pritha smelt his head and embraced him. The illustrious
Hrishikesa approached his own sister Subhadra affectionately, with his
eyes filled with tears, and spoke unto her words of excellent import and
truth, terse proper, unanswerable and fraught with good. The
sweet-speeched Subhadra also, saluting him in return and worshipping him
repeatedly with bent head, told him all that she wished to be conveyed to
her relatives on the paternal side. And bidding her farewell and uttering
benedictions on his handsome sister, he of the Vrishni race, next saw
Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya,
and consoling Draupadi obtained leave from her. Then the learned and
mighty Krishna, accompanied by Partha, went to his cousins. And
surrounded by the five brothers, Krishna shone like Sakra in the midst of
the celestials. He whose banner bore the figure of Garuda, desirous of
performing the rites preparatory to the commencement of a journey,
purified himself by a bath and adorned his person with ornaments. The
bull of the Yadu race then worshipped the gods and Brahmanas with floral
wreaths, mantras, bows of the head, and excellent perfumes. Having
finished all these rites, that foremost of steady and virtuous persons
then thought of setting out. The chief of the Yadu race then came out of
the inner to the outer apartment, and issuing thence he made unto
Brahmanas, deserving of worship, offerings of vessel-fulls of curd and
fruits, and parched-grain and caused them to pronounce benedictions upon
him. And making unto them presents also of wealth, he went round them.
Then ascending his excellent car of gold endued with great speed and
adorned with banner bearing the figure of Tarkhya (Garuda) and furnished
also with mace, discus, sword, his bow Sharnga and other weapons, and
yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses
set out at an excellent moment of a lunar day of auspicious stellar
conjunction. And Yudhishthira, the king of the Kurus, from affection,
ascended the chariot after Krishna, and causing that best charioteer
Daruka to stand aside, himself took the reins. And Arjuna also, of long
arms, riding on that car, walked round Krishna and fanned him with a
white chamara furnished with a handle of gold. And the mighty Bhimasena
accompanied by the twin brothers Nakula and Sahadeva and the priests and
citizens all followed Krishna from behind. And Kesava, that slayer of
hostile heroes, followed by all the brothers, shone like a preceptor
followed by his favourite pupils. Then Govinda spoke unto Arjuna and
clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the
twins. And embraced in return by the three elder Pandavas, he was
reverentially saluted by the twins. After having gone about half a Yojana
(two miles), Krishna, that subjugator of hostile towns, respectfully
addressed Yudhishthira and requested him, O Bharata, to stop following
him further. And Govinda, conversant with every duty, then reverentially
saluted Yudhishthira and took hold of his feet. But Yudhishthira soon
raised Kesava and smelt his head. King Yudhishthira the just, the son of
Pandu, having raised Krishna endued with eyes like lotus-petals and the
foremost of the Yadava race, gave him leave, saying,--‘Good bye!’ Then
the slayer of Madhu, making an appointment with them (about his return)
in words that were proper, and preventing with difficulty the Pandavas
from following him further on foot, gladly proceeded towards his own
city, like Indra going towards Amravati. Out of the love and affection
they bore him, the Pandavas gazed on Krishna as long as he was within
sight, and their minds also followed him when he got out of sight. And
Kesava of agreeable person soon disappeared from their sight, unsatiated
though their minds were with looking at him. Those bulls among men, the
sons of Pritha, with minds fixed on Govinda, desisted (from following him
further) and unwillingly returned to their own city in haste. And Krishna
in his car soon reached Dwaraka followed by that hero Satyaki. Then
Sauri, the son of Devaki, accompanied by his charioteer Daruka reached
Dwaraka with the speed of Garuda.”

Vaisampayana continued,--“Meanwhile king Yudhishthira of unfading glory,
accompanied by his brothers and surrounded by friends, entered his
excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal Yadavas
including Ugrasena, entered with a happy heart his own excellent city.
And worshipping his old father and his illustrious mother, and saluting
(his brother) Valadeva, he of eyes like lotus-petals took his seat.
Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and
Bhanu, and obtaining the leave of all the elderly men, Janardana entered
the apartments of Rukmini.”



SECTION III

“Vaisampayana said,--“Then Maya Danava addressed Arjuna, that foremost of
successful warriors, saying,--‘I now go with thy leave, but shall come
back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated vanda
(a kind of rough materials) composed of jewels and gems. This was placed
in the mansion of Vrishaparva ever devoted to truth. If it be yet
existing, I shall come back, O Bharata, with it. I shall then commence
the construction of the delightful palace of the Pandavas, which is to be
adorned with every kind of gems and celebrated all over the world. There
is also, I think, O thou of the Kuru race, a fierce club placed in the
lake Vindu by the King (of the Danavas) after slaughtering therewith all
his foes in battle. Besides being heavy and strong and variegated with
golden knobs, it is capable of bearing great weight, and of slaying all
foes, and is equal in strength unto an hundred thousand clubs. It is a
fit weapon for Bhima, even as the Gandiva is for thee. There is also (in
that lake) a large conch-shell called Devadatta of loud sound, that came
from Varuna. I shall no doubt give all these to thee. Having spoken thus
unto Partha, the Asura went away in a north-easterly direction. On the
north of Kailasa in the mountains of Mainaka, there is a huge peak of
gems and jewels called Hiranya-sringa. Near that peak is a delightful
lake of the name of Vindu. There, on its banks, previously dwelt king
Bhagiratha for many years, desiring to behold the goddess Ganga, since
called Bhagirathee after that king’s name. And there, on its banks, O
thou best of the Bharatas, Indra the illustrious lord of every created
thing, performed one hundred great sacrifices. There, for the sake of
beauty, though not according to the dictates of the ordinance, were
placed sacrificial stakes made of gems and altars of gold. There, after
performing those sacrifices, the thousand-eyed lord of Sachi became
crowned with success. There the fierce Mahadeva, the eternal lord of
every creature, has taken up his abode after having created all the
worlds and there he dwelleth, worshipped with reverence by thousands of
spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,
perform their sacrifices at the expiration of a thousand yugas. There,
for the establishment of virtue and religion, Vasudeva, with pious
devotion, performed his sacrifices extending for many, many long years.
There were placed by Keshava thousands and tens of thousands of
sacrificial stakes adorned with golden garlands and altars of great
splendour. Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated throughout
the three worlds. He gave unto Bhimasena that best of clubs, and unto
Arjuna the most excellent conch-shell at whose sound all creatures
trembled in awe. And the palace that Maya built consisted of columns of
gold, and occupied, O monarch, an area of five thousand cubits. The
palace, possessing an exceedingly beautiful form, like unto that of Agni
or Suryya, or Soma, shone in great splendour, and by its brilliance
seemed to darken even the bright rays of the sun. And with the effulgence
it exhibited, which was a mixture of both celestial and terrestrial
light, it looked as if it was on fire. Like unto a mass of new clouds
conspicuous in the sky, the palace rose up coming into view of all.
Indeed, the palace that the dexterous Maya built was so wide, delightful,
and refreshing, and composed of such excellent materials, and furnished
with such golden walls and archways, and adorned with so many varied
pictures, and was withal so rich and well-built, that in beauty it far
surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.
And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and
endued with great strength, of red coppery eyes and arrowy ears,
well-armed and capable of ranging through the air, used to guard and
protect that palace. Within that palace Maya placed a peerless tank, and
in that tank were lotuses with leaves of dark-coloured gems and stalks of
bright jewels, and other flowers also of golden leaves. And aquatic fowls
of various species sported on its bosom. Itself variegated with
full-blown lotuses and stocked with fishes and tortoises of golden hue,
its bottom was without mud and its water transparent. There was a flight
of crystal stairs leading from the banks to the edge of the water. The
gentle breezes that swept along its bosom softly shook the flowers that
studded it. The banks of that tank were overlaid with slabs of costly
marble set with pearls. And beholding that tank thus adorned all around
with jewels and precious stones, many kings that came there mistook it
for land and fell into it with eyes open. Many tall trees of various
kinds were planted all around the palace. Of green foliage and cool
shade, and ever blossoming, they were all very charming to behold.
Artificial woods were laid around, always emitting a delicious fragrance.
And there were many tanks also that were adorned with swans and
Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about
the mansion. And the breeze bearing the fragrance of lotuses growing in
water and (of those growing on land) ministered unto the pleasure and
happiness of the Pandavas. And Maya having constructed such a palatial
hall within fourteen months, reported its completion unto Yudhishthira.”



SECTION IV

“Vaisampayana said,--“Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey with
fruits and roots, and with pork and venison. The king gratified those
superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti, with
rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless viands
that are fit to be sucked and innumerable kinds of drinks, with new and
unused robes and clothes, and with excellent floral wreaths. The king
also gave unto each of those Brahmanas a thousand kine. And, O Bharata,
the voice of the gratified Brahmanas uttering,--‘What an auspicious day
is this! became so loud that it seemed to reach heaven itself. And when
the Kuru king entered the palatial sabha having also worshipped the gods
with various kinds of music and numerous species of excellent and costly
perfumes, the athletes and mimes and prize-fighters and bards and
encomiasts began to gratify that illustrious son of Dharma by exhibiting
their skill. And thus celebrating his entry into the palace, Yudhishthira
with his brothers sported within that palace like Sakra himself in
heaven. Upon the seats in that palace sat, along with the Pandavas,
Rishis and kings that came from various countries, viz., Asita and
Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,
Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka
Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;
Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,
Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and
Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,
Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and
Parijataka; the exalted Parvata, and the great Muni Markandeya;
Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,
Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,
Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;
Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,
Venujangha, Kalapa and Katha;--these virtuous and learned Munis with
senses and souls under complete control, and many others as numerous, all
well-skilled in the Vedas and Vedangas and conversant with (rules of)
morality and pure and spotless in behaviour, waited on the illustrious
Yudhishthira, and gladdened him by their sacred discourses. And so also
numerous principal Kshatriyas, such as the illustrious and virtuous
Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;
Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the
king of Kamvoja, and the mighty Kampana who alone made the Yavanas to
ever tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the
king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the
kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the
so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king
of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;
Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,
Srutayu endued with great strength; the invincible Anuparaja, the
handsome Karmajit; Sisupala with his son, the king of Karusha; and the
invincible youths of the Vrishni race, all equal in beauty unto the
celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and
Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful
Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the
Somaka race; these Kshatriyas endured with great might, all well-armed
and wealthy, and many others also regarded as the foremost, all waited
upon Yudhishthira, the son of Kunti, in that Sabha, desirous of
ministering to his happiness. And those princes also, endued with great
strength, who dressing themselves in deer-skins learnt the science of
weapons under Arjuna, waited upon Yudhishthira. And O king, the princes
also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,
and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya
that foremost of men who had learnt the science of arms under Arjuna
these and many other kings, O lord of the Earth, used to wait on
Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,
and the Gandharva Chittasena with his ministers, any many other
Gandharvas and Apsaras, well-skilled in vocal and instrumental music and
in cadence and Kinnaras also well-versed in (musical) measures and
motions singing celestial tunes in proper and charming voices, waited
upon and gladdened the sons of Pandu and the Rishis who sat in that
Sabha. And seated in that Sabha, those bull among men, of rigid vows and
devoted to truth, all waited upon Yudhishthira like the celestials in
heaven waiting upon Brahma.”



SECTION V

(Lokapala Sabhakhayana Parva)

“Vaisampayana said,--“While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science, possessing
a complete knowledge of the six Angas (viz., pronunciation, grammar,
prosody, explanation of basic terms, description of religious rites, and
astronomy). He was a perfect master in reconciling contradictory texts
and differentiating in applying general principles to particular cases,
as also in interpreting contraries by reference to differences in
situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned,
proficient in distinguishing inferior things from superior ones, skilled
in drawing inference from evidence, competent to judge of the correctness
or incorrectness of syllogistic statements consisting of five
propositions. He was capable of answering successively Vrihaspati himself
while arguing, with definite conclusions properly framed about religion,
wealth, pleasure and salvation, of great soul and beholding this whole
universe, above, below, and around, as if it were present before his
eyes. He was master of both the Sankhya and Yoga systems of philosophy,
ever desirous of humbling the celestials and Asuras by fomenting quarrels
among them, conversant with the sciences of war and treaty, proficient in
drawing conclusions by judging of things not within direct ken, as also
in the six sciences of treaty, war, military campaigns, maintenance of
posts against the enemy and stratagems by ambuscades and reserves. He was
a thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course, of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And the
celestial Rishi  of immeasurable splendour, endued with great energy was
accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies a
befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus worshipped
by the Pandavas and the great Rishis, Narada possessing a complete
mastery over the Vedas, said unto Yudhishthira the following words
bearing upon religion, wealth, pleasures and salvation.

“Narada said--‘Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief of
men, continuest thou in the noble conduct consistent with religion and
wealth practised by thy ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest thou religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O thou foremost of victorious men ever devoted to the
good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest thou also, after a survey of thy own strength and weakness, the
fourteen possessions of thy foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest thou to the eight occupations (of
agriculture, trade, &c), having examined, O thou foremost of victorious
monarchs, thy own and thy enemy’s means, and having made peace with thy
enemies? O bull of the Bharata race, thy seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of thy foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by thy trusted spies in
disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest thou peace and makest
thou war at proper times? Observest thou neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast thou made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, thy ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what thou shouldst do and what thou shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over thy kingdom?
Commencest thou soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of thy sight? They do not fear to approach
thee? Achievest thou thy measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by thee and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are thy forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king’s son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest thou to know everything about the eighteen Tirthas of the foe and
fifteen of thy own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest thou all thy enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of thy daily rites before the sacred fire, and doth he
remind thee in proper time as to when thy homa should be performed? Is
the astrologer thou hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast thou appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest thou not thy people with cruel and
severe punishment? And, O bull of the Bharata race, do thy ministers rule
thy kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of thy forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for thy sake? I hope no
single individual of passions uncontrolled is ever permitted by thee to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from thee a little more regard, and an increase of food and
pay? I hope thou rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost thou support, O bull in the Bharata race, the
wives and children of men that have given their lives for thee and have
been distressed on thy account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without
fear, as if thou wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against thy foe when thou hearest that he is in
distress? O subjugator of all foes beginnest thou thy march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions thou hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without thy enemy’s knowledge? O son of Pritha, seekest thou to conquer
thy incensed foes that are slaves to their passions, having first
conquered thy own soul and obtained the mastery over thy own senses?
Before thou marchest out against thy foes, dost thou properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest thou out against thy enemies,
having first strengthened thy own kingdom? And having gone out against
them, exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against thy enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and in
the kingdoms of thy foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by thee to look after thy food, the robes thou wearest and the
perfumes thou usest. I hope, O king, thy treasury, barns, stables
arsenals, and women’s apartments, are all protected by servants devoted
to thee and ever seeking thy welfare. I hope, O monarch, thou protectest
first thyself from thy domestic and public servants, then from those
servants of thy relatives and from one another. Do thy servants, O king,
ever speak to thee in the forenoon regarding thy extravagant expenditure
in respect of thy drinks, sports, and women? Is thy expenditure always
covered by a fourth, a third or a half of thy income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by thee in looking after thy income and expenditure, always
appraise thee every day in the forenoon of thy income and expenditure?
Dismissest thou without fault servants accomplished in business and
popular and devoted to thy welfare? O Bharata, dost thou employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest thou in thy business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in thy kingdom contented. Are large tanks and
lakes constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of thy people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit thy kingdom by working in union with one another? For the
protection of thy city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy
town pursued by thy police over the even and uneven parts of thy kingdom?
Consolest thou women and are they protected in thy realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest thou in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest thou of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest thou thyself to thy people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by thy side to protect thy person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to thee and
those that thou likest not? O son of Pritha, seekest thou to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after thy health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride thou failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought thy shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in thy presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest thou unto thy relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest thou ever grief or anger in any one? Do priests capable of
granting thee auspicious fruits ever stand by thy side? O sinless one,
are thy inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one’s renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by thy ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope thy ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, thy ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost thou keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath thy study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?

“Vaisampayana continued,--After the Rishi had finished, Yudhishthira
asked,--“How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?”

“The Rishi answered,--“The Vedas are said to bear fruit when he that hath
studied them performeth the Agnihotra and other sacrifices. Wealth is
said to bear fruit when he that hath it enjoyeth it himself and giveth it
away in charity. A wife is said to bear fruit when she is useful and when
she beareth children. Knowledge of the Sastras is said to bear fruit when
it resulteth in humility and good behaviour.”

“Vaisampayana continued,--The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,-“Do the officers of thy
government, O king, that are paid from the taxes levied on the community,
take only their just dues from the merchants that come to thy territories
from distant lands impelled by the desire of gain? Are the merchants, O
king, treated with consideration in thy capital and kingdom, capable of
bringing their goods thither without being deceived by the false pretexts
of (both the buyers and the officers of government)?

Listenest thou always, O monarch, to the words, fraught with instructions
in religion and wealth, of old men acquainted with economic doctrines?
Are gifts of honey and clarified butter made to the Brahmanas intended
for the increase of agricultural produce, of kine, of fruits and flowers,
and for the sake of virtue? Givest thou always, O king, regularly unto
all the artisans and artists employed by thee the materials of their
works and their wages for periods not more than four months? Examinest
thou the works executed by those that are employed by thee, and
applaudest thou them before good men, and rewardest thou them, having
shewn them proper respect? O bull of the Bharata race, followest thou the
aphorisms (of the sage) in respect of every concern particularly those
relating to elephants, horses, and cars? O bull of the Bharata race, are
the aphorisms relating to the science of arms, as also those that relate
to the practice of engines in warfare--so useful to towns and fortified
places, studied in thy court? O sinless one, art thou acquainted with all
mysterious incantations, and with the secrets of poisons destructive of
all foes? Protectest thou thy kingdom from the fear of fire, of snakes
and other animals destructive of life, of disease, and Rakshasas? As
acquainted thou art with every duty, cherishest thou like a father, the
blind, the dumb, the lame, the deformed, the friendless, and ascetics
that have no homes. Hast thou banished these six evils, O monarch, viz.,
sleep, idleness, fear, anger, weakness of mind, and procrastination?’

“Vaisampayana continued,--The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the monarch
said unto Narada of celestial form,--“I shall do all that thou hast
directed, for my knowledge hath expanded under thy advice!’ Having said
this the king acted conformably to that advice, and gained in time the
whole Earth bounded by her belt of seas. Narada again spoke,
saying,--“That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).’”



SECTION VI

“Vaisampayana said,--At the conclusion of Narada’s words, king
Yudhishthira the just worshipped him duly; and commanded by him the
monarch began to reply succinctly to the questions the Rishi had asked.

“Yudhishthira said--‘O holy one, the truths of religion and morality thou
hast indicated one after another, are just and proper. As regards myself,
I duly observe those ordinances to the best of my power. Indeed, the acts
that were properly performed by monarchs of yore are, without doubt, to
be regarded as bearing proper fruit, and undertaken from solid reasons
for the attainment of proper objects. O master, we desire to walk in the
virtuous path of those rulers that had, besides, their souls under
complete control.”

“Vaisampayana continued,--“Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world at
will, in the presence of that assembly of kings, saying,--‘Possessed of
the speed of mind, thou wanderest over various and many worlds created in
days of yore by Brahma, beholding everything. Tell me, I ask thee, if
thou hast, O Brahmana, ever beheld before anywhere an assembly room like
this of mine or superior to it!’ Hearing these words of Yudhishthira the
just, Narada smilingly answered the son of Pandu in these sweet accents,--

“Narada said,--‘O child, O king I did neither see nor hear of ever before
amongst men, any assembly room built of gems and precious stones like
this of thine, O Bharata. I shall, however, describe unto thee the rooms
of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the celestial
Sabha of Brahma that dispelleth every kind of uneasiness. All these
assembly rooms exhibit in their structure both celestial and human
designs and present every kind of form that exists in the universe. And
they are ever worshipped by the gods and the Pitris, the Sadhyas,
(under-deities called Gana), by ascetics offering sacrifices, with souls
under complete command, by peaceful Munis engaged without intermission in
Vedic sacrifices with presents to Brahmanas. I shall describe all these
to you if, O bull of the Bharata race, thou hast any inclinations to
listen to me!’”

“Vaisampayana continued,--“Thus addressed by Narada, the high-souled king
Yudhishthira the just, with his brothers and all those foremost of
Brahmanas (seated around him), joined his hands (in entreaty). And the
monarch then asked Narada, saying,--‘Describe unto us all those assembly
rooms. We desire to listen to thee. O Brahmana, what are the articles
with which each of the Sabhas are made of? What is the area of each, and
what is the length and breadth of each? Who wait upon the Grandsire in
that assembly room? And who also upon Vasava, the Lord of the celestials
and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera
in their respective assembly rooms. O Brahmana Rishi, tell us all about
these. We all together desire to hear thee describe them. Indeed, our
curiosity is great.’ Thus addressed by the son of Pandu, Narada replied,
saying,--‘O monarch, hear ye all about those celestial assembly rooms one
after another.”



SECTION VII

“Narada said,--the celestial assembly room of Sakra is full of lustre. He
hath obtained it as the fruit of his own acts. Possessed of the splendour
of the sun, it was built, O scion of the Kuru race, by Sakra himself.
Capable of going everywhere at will, this celestial assembly house is
full one hundred and fifty yojanas in length, and hundred yojanas in
breadth, and five yojanas in height. Dispelling weakness of age, grief,
fatigue, and fear, auspicious and bestowing good fortune, furnished with
rooms and seats and adorned with celestial trees, it is delightful in the
extreme. There sitteth in that assembly room, O son of Pritha, on an
excellent seat, the Lord of celestials, with his wife Sachi endowed with
beauty and affluence. Assuming a form incapable of description for its
vagueness, with a crown on his head and bright bracelets on the upper
arms, attired in robes of pure white and decked with floral wreaths of
many hues, there he sitteth with beauty, fame, and glory by his side. And
the illustrious deity of a hundred sacrifices is daily waited upon. O
monarch, in that assembly by the Marutas in a body, each leading the life
of a householder in the bosom of his family. And the Siddhyas, celestial
Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion
and adorned with golden garlands,--all of them in celestial form and
decked in ornaments, always wait upon and worship the illustrious chief
of the immortals, that mighty represser of all foes. And O son of Pritha,
the celestial Rishis also, all of pure souls, with sins completely washed
off and resplendent as the fire, and possessed of energy, and without
sorrow of any kind, and freed from the fever of anxiety, and all
performers of the Soma sacrifice, also wait upon and worship Indra. And
Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni,
Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas;
and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka,
Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta,
and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;
Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and
Vishwakarman, and Tumuru; and other Rishis, some born of women and others
living upon air, and others again living upon fire, these all worship
Indra, the wielder of the thunderbolt, the lord of all the worlds. And
Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of
truthful speech, and Prachetas ever fulfilling their promises, and
Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and
Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama,
and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya
and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and
Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya,
and Kaushika;--all are present there along with the celestial waters and
plants; and faith, and intelligence, and the goddess of learning, and
wealth, religion, and pleasure; and lightning. O son of Pandu; and the
rain-charged clouds, and the winds, and all the loud-sounding forces of
heaven; the eastern point, the twenty seven fires conveying the
sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and
Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor
(Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas,
and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and
the stars, O Bharata, and the mantras that are uttered in sacrifices--all
these are present there. And, O King, many Apsaras and Gandharvas, by
various kinds of dances and music both instrumental and vocal, and by the
practice of auspicious rites, and by the exhibition of many feats of
skill, gratify the lord of the celestials--Satakratu--the illustrious
slayer of Vala and Vritra. Besides these, many other Brahmanas and royal
and celestial Rishis, all resplendent as the fire, decked in floral
wreaths and ornaments, frequently come to and leave that assembly, riding
on celestial cars of various kinds. And Vrihaspati and Sukra are present
there on all occasions. These and many other illustrious ascetics of
rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto
Brahma himself, come to and leave that assembly house, riding on cars
beautiful as the car of Soma, and themselves looking as bright therein as
Soma himself. This, O mighty armed monarch, is the assembly house, called
Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen
now to the account of Yama’s assembly house.”



SECTION VIII

“Narada said,--‘O Yudhisthira, I shall now describe the assembly house of
Yama, the son of Vivaswat, which, O son of Pritha, was built by
Viswakarma. Listen now to me. Bright as burnished gold, that assembly
house, O monarch, covers an area of much more than a hundred yojanas.
Possessed of the splendour of the sun, it yieldeth everything that one
may desire. Neither very cool nor very hot, it delighteth the heart. In
that assembly house there is neither grief nor weakness of age, neither
hunger nor thirst. Nothing disagreeable findeth a place there, nor any
kind of evil feelings there. Every object of desire, celestial or human,
is to be found in that mansion. And all kinds of enjoyable articles, as
also of sweet, juicy, agreeable, and delicious edibles in profusion that
are licked, sucked, and drunk, are there, O chastiser of all enemies. The
floral wreaths in that mansion are of the most delicious fragrance, and
the trees that stand around it yield fruits that are desired of them.
There are both cold and hot waters and these are sweet and agreeable. In
that mansion many royal sages of great sanctity and Brahmana sages also
of great purity, cheerfully wait upon, O child, and worship Yama, the son
of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the
royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha,
Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha,
Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva,
Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha,
Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa,
Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and
Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin;
Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika,
Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and
Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama,
Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth
Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and
Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana,
and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son
of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa,
and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya;
Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna,
Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,
Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a
hundred kings of the Matsya race and hundred of the Vipa and a hundred of
the Haya races; a hundred kings of the name of Dhritarashtra, eighty
kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,
and a hundred kings of the name of Iri; more than two hundred Bhishmas,
and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and
a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings
Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,
Jayadratha; the intelligent royal sage Vrishadarva with his ministers;
and a thousand other kings known by the name of Sasa-vindu, and who have
died, having performed many grand horse-sacrifices with large presents to
the Brahmanas--these holy royal sages of grand achievements and great
knowledge of the Sastras, wait upon, O King, and worship the son of
Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and
Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins;
the Prtris (belonging to the classes--called Agniswattas, Fenapa,
Ushampa, Swadhavat, and Verhishada), as also those others that have
forms; the wheel of time, and the illustrious conveyer himself of the
sacrificial butter; all sinners among human beings, as also those that
have died during the winter solstice; these officers of Yama who have
been appointed to count the allotted days of everybody and everything;
the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied
forms, these all, O king, wait upon and worship the god of justice in
that assembly house of his. These and many others are present at the
Sabha of the king of the Pitris (manes). So numerous are they that I am
incapable of describing them either by mentioning their names or deeds. O
son of Pritha, the delightful assembly house, moving everywhere at the
will of its owner, is of wide extent. It was built by Viswakarma after a
long course of ascetic penances. And, O Bharata, resplendent with his own
effulgence, it stands glorified in all its beauty. Sannyasis of severe
ascetic penance, of excellent vows, and of truthful speech, peaceful and
pure and sanctified by holy deeds, of shining bodies and attired in
spotless robes, decked with bracelets and floral garlands, with ear-rings
of burnished gold, and adorned with their own holy acts as with the marks
of their order (painted over their bodies), constantly visit that Sabha
(Assembly). Many illustrious Gandharvas, and many Apsaras fill every part
of that mansion with music; both instrumental and vocal and with sounds
of laughter and dance. And, O son of Pritha, excellent perfumes, and
sweet sounds and garlands of celestial flowers always contribute towards
making that mansion supremely blest. And hundreds of thousands of
virtuous persons, of celestial beauty and great wisdom, always wait upon
and worship the illustrious Yama, the lord of created beings in that
assembly house. Such, O monarch, is the Sabha, of the illustrious king of
the Pitris! I shall now describe unto the assembly house of Varuna also
called Pushkaramalini!”



SECTION IX

‘Narada said--O Yudhishthira, the celestial Sabha of Varuna is
unparalleled in splendour. In dimensions it is similar to that of Yama.
Its walls and arches are all of pure white. It hath been built by
Viswakarma (the celestial architect) within the waters. It is surrounded
on all sides by many celestial trees made of gems and jewels and yielding
excellent fruits and flowers. And many plants with their weight of
blossoms, blue and yellow, and black and darkish, and white and red, that
stand there, or excellent bowers around. Within those bowers hundreds and
thousands of birds of diverse species, beautiful and variegated, always
pour forth their melodies. The atmosphere of that mansion is extremely
delightful, neither cold nor hot. Owned by Varuna, that delightful
assembly house of pure white consists of many rooms and is furnished with
many seats. There sitteth Varuna attired in celestial robe, decked in
celestial ornaments and jewels, with his queen, adorned with celestial
scents and besmeared with paste of celestial fragrance. The Adityas wait
upon and worship the illustrious Varuna, the lord of the waters. And
Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita;
Padma and Chitra endued with great energy; the Nagas called Kamvala and
Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and
Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the
Earth; and Prahlada and Mushikada, and Janamejaya,--all having auspicious
marks and mandalas and extended hoods;--these and many other snakes. O
Yudhishthira, without anxiety of any kind, wait upon and worship the
illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka
the subjugator of the whole Earth; Sanghraha and Viprachitti, and those
Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas
and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also
Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva,
Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada,
and Indratapana--these Daityas and Danavas, all bedecked with ear-rings
and floral wreaths and crowns, and attired in the celestial robes, all
blessed with boons and possessed of great bravery, and enjoying
immortality, and all well of conduct and of excellent vows, wait upon and
worship in that mansion the illustrious Varuna, the deity bearing the
noose as his weapon. And, O king, there are also the four oceans, the
river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of
rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati;
the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the
Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the
Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the
great Sone (Soane); the Charmanwati and the great river Parnasa; the
Sarayu, the Varavatya, and that queen of rivers the Langali, the
Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the
Sandhya, and also the Trisrotasi--these and other rivers which are all
sacred and are world-renowned places of pilgrimage, as also other rivers
and sacred waters and lakes and wells and springs, and tanks, large or
small, in their personified form, O Bharata, wait upon and worship the
lord Varuna. The points of the heavens, the Earth, and all the Mountains,
as also every species of aquatic animals, all worship Varuna there. And
various tribes of Gandharvas and Apsaras, devoted to music, both vocal
and instrumental, wait upon Varuna, singing eulogistic hymns unto him.
And all those mountains that are noted for being both delightful and rich
in jewels, wait (in their personified forms) in that Sabha, enjoying
sweet converse with one another. And the chief minister of Varuna,
Sunabha by name, surrounded by his sons and grandsons, also attend upon
his master, along with (the personified form) of a sacred water called
go. These all, in their personified forms, worship the deity. O bull of
the Bharata race, such is the assembly room of Varuna seen by me before,
in the course of my wanderings. Listen now to the account I give of the
assembly room of Kuvera.’”



SECTION X

“Narada said,--‘Possessed of great splendour, the assembly house of
Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in
breadth. It was built, O king, by Vaisravana himself using his ascetic
power. Possessing the splendour of the peaks of Kailasa, that mansion
eclipses by its own the brilliance of the Moon himself. Supported by
Guhyakas, that mansion seems to be attached to the firmament. Of
celestial make, it is rendered extremely handsome with high chambers of
gold. Extremely delightful and rendered fragrant with celestial perfumes,
it is variegated with numberless costly jewels. Resembling the peaks of a
mass of white clouds, it seems to be floating in the air. Painted with
colours of celestial gold, it seems to be decked with streaks of
lightning. Within that mansion sitteth on an excellent seat bright as the
sun and covered with celestial carpets and furnished with a handsome
footstool, king Vaisravana of agreeable person, attired in excellent
robes and adorned with costly ornaments and ear-rings of great
brilliance, surrounded by his thousand wives. Delicious and cooling
breezes murmuring through forests of tall Mandaras, and bearing fragrance
of extensive plantations of jasmine, as also of the lotuses on the bosom
of the river Alaka and of the Nandana-gardens, always minister to the
pleasure of the King of the Yakshas. There the deities with the
Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O
king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena,
and Suchismita; and Charunetra, and Gritachi and Menaka, and
Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira,
and Varga and Sauraveyi, and Samichi, and Vududa, and Lata--these and a
thousand other Apsaras and Gandharvas, all well-skilled in music and
dance, attend upon Kuvera, the lord of treasures. And that mansion,
always filled with the notes of instrumental and vocal music, as also
with the sounds of dance of various tribes of Gandharvas, and Apsaras
hath become extremely charming and delicious. The Gandharvas called
Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and
Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota;
Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica,
Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana,
Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and
Chiravasas--these O Bharata, and many other Yakshas by hundred and
thousands always wait upon Kuvera. The goddess Lakshmi always stayeth
there, also Kuvera’s son Nalakuvera. Myself and many others like myself
often repair thither. Many Brahmana Rishis and celestial Rishis also
repair there often. Many Rakshasas, and many Gandharvas, besides those
that have been named, wait upon the worship, in that mansion, the
illustrious lord of all treasures. And, O tiger among kings, the
illustrious husband of Uma and lord of created things, the three-eyed
Mahadeva, the wielder of the trident and the slayer of the Asura called
Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes
of spirits in their hundreds and thousands, some of dwarfish stature,
some of fierce visage, some hunch-backed, some of blood-red eyes, some of
frightful yells, some feeding upon fat and flesh, and some terrible to
behold, but all armed with various weapons and endued with the speed of
wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,
always waiteth here upon their friend Kuvera, the lord of treasures. And
hundreds of Gandharva chiefs, with cheerful hearts and attired in their
respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and
Parvatta, and Sailusha; and Chitrasena skilled in music and also
Chitraratha,--these and innumerable Gandharvas worship the lord of
treasures. And Chakradhaman, the chief of the Vidyadharas, with his
followers, waiteth in that mansion upon the lord of treasures. And
Kinnaras by hundreds and innumerable kings with Bhagadatta as their
chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief
of the Rakshasas, and Gandhamadana accompanied by many Yakshas and
Gandharvas and many Rakshasas wait upon the lord of treasures. The
virtuous Vibhishana also worshippeth there his elder brother the lord
Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa,
Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and
Eastern and the Western hills--these and many other mountains, in their
personified forms, with Meru standing before all, wait upon and worship
the illustrious lord of treasures. The illustrious Nandiswaras, and
Mahakala, and many spirits with arrowy ears and sharp-pointed mouths,
Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the
mighty white bull of Siva roaring deep, all wait in that mansion. Besides
these many other Rakshasas and Pisachas (devils) worship Kuvera in that
assembly house. The son of Pulastya (Kuvera) formerly used always to
worship in all the modes and sit, with permission obtained, beside the
god of gods, Siva, the creator of the three worlds, that supreme Deity
surrounded by his attendants. One day the exalted Bhava (Siva) made
friendship with Kuvera. From that time, O king, Mahadeva always sitteth
on the mansion of his friend, the lord of treasures. Those best of all
jewels, those princes of all gems in the three worlds, viz., Sankha and
Padma, in their personified forms, accompanied by all the jewels of the
earth (also in their personified forms) worship Kuvera.”

“This delightful assembly house of Kuvera that I have seen, attached to
the firmament and capable of moving along it, is such, O king. Listen now
to the Sabha I describe unto thee, belonging to Brahma the Grandsire.”



SECTION XI

“Narada said,--Listen to me, O child, as I tell thee of the assembly
house of the Grandsire, that house which none can describe, saying it is
such. In the Krita (golden) age of old, O king, the exalted deity Aditya
(once) came down from heaven into the world of men. Having seen before
the assembly-house of Brahma the Self-created, Aditya was cheerfully
wandering over the Earth in human form, desirous of beholding what could
be seen here. It was on that occasion, O son of Pandu, that the god of
day spoke unto me, O bull of the Bharata race, of that celestial Sabha
(assembly) of the Grandsire, immeasurable and immaterial and
indescribable, as regards form and shape, and capable of delighting the
heart of every creature by its splendour. Hearing, O bull of the Bharata
race, of the merits of that Sabha, I became, O king, desirous of
beholding it. I then asked Aditya, saying,--O exalted one, I desire to
behold the sacred Sabha of the Grandsire. O lord of light, tell me, O
exalted one, by what ascetic penances, or by what acts, or by what charms
or by what rites, I may be enabled to behold that excellent sin-cleaning
Sabha.”--Hearing these words of mine, Aditya the god of day, the deity of
a thousand rays, answered me, O chief of the Bharata race, thus: Observe
thou, with mind rapt in meditation, the Brahma vow extending for a
thousand years. Repairing then to the breast of the Himavat, I commenced
that great vow, and after I had completed it the exalted and sinless
deity Surya endued with great energy, and knowing no fatigue, took me
with him to the Sabha of the Grandsire. O king, it is impossible to
describe that Sabha, saying--it is such, for within a moment it assumes a
different form that language fails to paint. O Bharata, it is impossible
to indicate its dimensions or shape. I never saw anything like it before.
Ever contributing to the happiness of those within it, its atmosphere is
neither cold nor warm. Hunger and thirst or any kind of uneasiness
disappear as soon as one goeth thither. It seems to be made up of
brilliant gems of many kinds. It doth not seem to be supported on
columns, it knoweth no deterioration, being eternal. That self effulgent
mansion, by its numerous blazing, celestial indications of unrivalled
splendour, seems to surpass the moon, the sun and the fire in splendour.
Stationed in heaven, it blazes forth, censuring as it were the maker of
the day. In that mansion O king, the Supreme Deity, the Grand-sire of all
created things, having himself created everything by virtue of his
creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi,
the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also
Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis,
and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas;
Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch,
Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental
and prime causes of the world,--all stay in that mansion beside the lord
Brahma. And Agastya of great energy, and Markandeya, of great ascetic
power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and
exalted Durvasa, and the virtuous Rishyasringa, the illustrious
Sanatkumara of great ascetic merit and the preceptor in all matters
affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth;
Rishava, Ajitasatru, and Mani of great energy; and the Science of healing
with its eight branches--all in their personified forms, O Bharata; the
moon with all the stars and the stellar conjunctions; Aditya with all his
rays; the winds; the Sacrifices, the Declarations of purpose (in
sacrifices), the Vital principles,--these illustrious and vow-observing
beings in their personified forms, and many others too numerous to
mention, attend all upon Brahma in that mansion. Wealth and Religion and
Desire, and Joy, and Aversion, and Asceticism and Tranquillity--all wait
together upon the Supreme Deity in that palace. The twenty tribes of the
Gandharvas and Apsaras, as also their seven other tribes, and all the
Lokapalas (chief protectors of several regions), and Sukra, and
Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other
planets; the Mantras (of the Sama Veda), the special Mantras (of the same
Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the
two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,
Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of
sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and
Atharva; all Sciences and branches of learning; Histories and all minor
branches of learning; the several branches of the Vedas; the planets, the
Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds
of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame,
Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general,
and various kinds of Verses and Songs; various Commentaries with
arguments;--all in their personified forms, O king, and various Dramas
and Poems and Stories and abridged Glosses--these also, and many others
wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day,
Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the
four kinds of Days and Nights (viz., appearing to man, to the Pitris, to
the gods, and to Brahma) and that eternal, indestructible,
undeteriorating, excellent Wheel of Time and also the Wheel of
Virtue,--these always wait there. O Yudhishthira; and Aditi, Diti, Danu,
Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the
goddesses Pradha, and Kadru;--these mothers of the celestials, and
Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha,
Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati,
Srishti, Rati,--these and many other goddesses wait upon the Creator of
all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas
Sadhyas, and the Pitris gifted with the speed of the mind; these all wait
there upon the Grandsire. And, O bull amongst men, know thou that there
are seven classes of Pitris, of which four classes have embodied forms
and the remaining three without embodied forms. It is well known that the
illustrious Vairajas and Agniswattas and Garhapattyas (three classes of
Pitris) range in heaven. And those amongst the Pitris that are called the
Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever
worshipped amongst the four orders of men. Gratified with the Soma
(juice), first, these gratify Soma afterwards. All these tribes of Pitris
wait upon the Lord of the creation and cheerfully worship the Supreme
Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and
Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile
great beings;--all worship the Grandsire. And Purandara the chief of the
celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by
Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)
also adoreth there the Grandsire. Narayana himself, and the celestial
Rishis, and those Rishis called Valakhillyas, and all beings born of
females and all those not born of females, and whatever else is seen in
the three worlds--both mobile and immobile, were all seen by me there,
know O king. And eighty thousand Rishis with vital seed drawn up, and O
Pandu, fifty thousand Rishis having sons, were all seen by me there. And
all the dwellers in heaven repairing thither behold the Supreme Deity
when they please, and worshipping him with a bow of their head return
whence they came. And, O king of men, the Grandsire of all created
beings, the Soul of the universe, the Self create Brahma of immeasurable
intelligence and glory, equally kind unto all creatures, honoureth as
they deserve, and gratifieth with sweet speech and gift of wealth and
other enjoyable articles, the gods, the Daityas, the Nagas, the
Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the
Apsaras, and all other exalted beings that came to him as his guests. And
that delicious Sabha, O child, is always crowded with persons coming and
going. Filled with every kind of energy, and worshipped by Brahmarshis,
that celestial Sabha blazes forth with the graceful possessions of Brahma
and looks extremely handsome, O tiger among kings as this Sabha of yours
is unrivalled in the world of men, so is that Sabha of Brahma, seen by me
unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in
regions of the celestials. This thy Sabha is unquestionably the foremost
in the world of men!”



SECTION XII

“Yudhishthira said,--‘O thou foremost of eloquent men, as thou hast
described the different Sabhas unto me, it appeareth that almost all the
monarchs of the earth are to be found in the Sabha of Yama. And, O
master, almost all the Nagas, and principal Daityas, and rivers, and
oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the
Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama)
having the bull for his vehicle, are to be found in the Sabha of the lord
of treasures. Thou hast said that in the Sabha of the Grandsire are to be
seen all the great Rishis, all the gods, all the branches of learning. As
regards the Sabha of Sakra, however, thou hast named, O Muni, all the
gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast
mentioned one and only one king, viz., the royal Rishi Harishchandra as
living in the Sabha of the illustrious chief of the gods. What act was
performed by that celebrated king, or what ascetic penances with steady
vows, in consequence of which he hath been equal to Indra himself? O
Brahmana, how didst thou also meet with my father, the exalted Pandu, now
a guest in the region of the Pitris? O exalted one of excellent vows hath
he told thee anything? O tell me all as I am exceedingly curious to hear
all this from thee.”

“Narada said,--‘O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway. O
monarch, mounted alone upon a victorious car adorned with gold, that king
by the prowess of his weapons brought the whole earth with her seven
islands under his sway. And, O monarch, having subjugated the whole earth
with her mountains, forests, and woods, he made preparations for the
great sacrifice called the Rajasuya. And all the kings of the earth
brought at his command wealth unto that sacrifice. All of them consented
to become distributors of food and gifts unto the Brahmanas that were fed
on the occasion. At that sacrifice king Harishchandra gave away unto all
who asked, wealth that was five times what each had solicited. At the
conclusion of the sacrifice, the king gratified the Brahmanas that came
from various countries with large presents of various kinds of wealth.
The Brahmanas gratified with various kinds of food and enjoyable
articles, given away unto them to the extent of their desires, and with
the heaps of jewels distributed amongst them, began to say,--King
Harischandra is superior to all kings in energy and renown.--And know, O
monarch, O bull of the Bharata race, it was for this reason that
Harischandra shone more brightly than thousands of other kings. The
powerful Harischandra having concluded his great sacrifice, became
installed, O king, in the sovereignty of the earth and looked resplendent
on his throne. O bull of the Bharata race, all those monarchs that
perform the sacrifice of Rajasuya, (attaining to the region of Indra)
pass their time in felicity in Indra’s company. And, O bull of the
Bharata race, those kings also that yield up their lives without turning
their backs on the field of battle attain to the mansion of Indra and
live in joy with him. Those again that yield up their bodies after severe
ascetic penances also attain to the same region and shine brightly there
for ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of men,
he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi,
that he can subjugate the whole Earth inasmuch as his brothers are all
obedient to him. And having done this let him commence the grand
sacrifice called Rajasuya. He is my son; if he performeth that sacrifice,
I may, like Harischandra, soon attain to the region of Indra, and there
in his Sabha pass countless years in continuous joy. I told him in
reply,--O King, I shall tell thy son all this, if I go to the world of
man. I have now told thee what he said, O tiger among men. Accomplish
then, O son of Pandu, the desires of thy father. If thou performest that
sacrifice, thou shall then be able to go, along with thy deceased
ancestors, into the same region that is inhabited by the chief of the
immortals. It hath been said,--O king, that the performance of this great
sacrifice is attended with many obstacles. A class of Rakshasas called
Brahma Rakshasas, employed in obstructing all sacrifices, always search
for loop-holes when this great sacrifice is commenced. On the
commencement of such a sacrifice a war may take place destroying the
Kshatriyas and even furnishing occasion for the destruction of the whole
Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting
upon all this, O king of kings do what is for thy good. Be thou watchful
and ready in protecting the four orders of thy subjects. Grow, thou in
prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with
gifts of wealth. I have now answered in detail all that thou hast asked
me. With thy leave I will now go to the city (Dwaravati) of that
Dasarhas.”

Vaisampayana said,--‘O Janamejaya, having said this unto the son of
Pritha, Narada went away, accompanied by those Rishis with whom he had
come. And after Narada had gone away, king Yudhishthira, O thou of the
Kuru race, began to think, along with his brothers, of that foremost of
sacrifices called Rajasuya.’



SECTION XIII

Vaisampayana said,--“Yudhishthira, having heard these words of Narada,
began to sigh heavily. And, O Bharata, engaged in his thoughts about the
Rajasuya, the king had no peace of mind. Having heard of this glory of
the illustrious monarchs (of old) and being certain about the acquisition
of regions of felicity by performers of sacrifices in consequence of
their sacred deeds, and thinking especially of that royal sage
Harischandra who had performed the great sacrifice king Yudhishthira
desired to make preparations for the Rajasuya sacrifice. Then worshipping
his counsellors and others present at his Sabha, and worshipped by them
in return, he began to discuss with them about that sacrifice. Having
reflected much, that king of kings, that bull amongst the Kurus, inclined
his mind towards making preparations for the Rajasuya. That prince of
wonderful energy and prowess, however, reflecting upon virtue and
righteousness, again set his heart to find out what would be for the good
of all his people. For Yudhishthira, that foremost of all virtuous men,
always kind unto his subjects, worked for the good of all without making
any distinctions. Indeed, shaking off both anger and arrogance,
Yudhishthira always said,--Give unto each what is due to each,--and the
only sounds that he could hear were,--Blessed be Dharma! Blessed be
Dharma! Yudhishthira! conducting himself thus and giving paternal
assurance to everybody, there was none in the kingdom who entertained any
hostile feelings towards him. He therefore came to be called Ajatasatru
(one with no enemy at all). The king cherished every one as belonging to
his family, and Bhima ruled over all justly. Arjuna, used to employing
both his hands with equal skill, protected the people from (external)
enemies. And the wise Sahadeva administered justice impartially. And
Nakula behaved towards all with humility that was natural to him. Owing
to all this, the kingdom became free from disputes and fear of every
kind. And all the people became attentive to their respective
occupations. The rain became so abundant as to leave no room for desiring
more; and the kingdom grew in prosperity. And in consequence of the
virtues of the king, money-lenders, the articles required for sacrifices,
cattle-rearing, tillage, and traders, all and everything grew in
prosperity. Indeed, during the reign of Yudhishthira who was ever devoted
to truth, there was no extortion, no stringent realisation of arrears of
rent, no fear of disease, of fire, or of death by poisoning and
incantations, in the kingdom. It was never heard at that time that
thieves or cheats or royal favourites ever behaved wrongfully towards the
king or towards one another amongst themselves. Kings conquered on the
six occasions (of war, treaty, &c.) were wont to wait upon him in order
to do good unto the monarch and worship him ever, while the traders of
different classes came to pay him the taxes leviable on their respective
occupations. And accordingly during the reign of Yudhishthira who was
ever devoted to virtue, his dominion grew in prosperity. Indeed, the
prosperity of the kingdom was increased not by these alone but even by
persons wedded to voluptuousness and indulging in all luxuries to their
fill. And the king of kings, Yudhishthira, whose sway extended over all,
was possessed of every accomplishment and bore everything with patience.
And, O king, whatever countries the celebrated and illustrious monarch
conquered, the people everywhere, from Brahmanas to swains, were all more
attached to him than to their own fathers and mothers.’

Vaisampayana said,--“King Yudhishthira, then, that foremost of speakers,
summoning together his counsellors and brothers, asked them repeatedly
about the Rajasuya sacrifice. Those ministers in a body, thus asked by
the wise Yudhishthira desirous of performing the sacrifice, then told him
these words of grave import,--‘One already in possession of a kingdom
desireth all the attributes of an emperor by means of that sacrifice
which aideth a king in acquiring the attributes of Varuna. O prince of
Kuru race, thy friends think that as thou art worthy of the attributes of
an emperor, the time is even come for thee for the performance of the
Rajasuya sacrifice. The time for the performance of that sacrifice in
which Rishis of austere vows kindle six fires with mantras of the Sama
Veda, is come for thee in consequence of thy Kshatriya possessions. At
the conclusion of the Rajasuya sacrifice when the performer is installed
in the sovereignty of the empire, he is rewarded with the fruits of all
sacrifices including the Agnihotra. It is for this that he is called the
conqueror of all. Thou art quite able, O strong-armed one, to perform
this sacrifice. All of us are obedient to thee. Soon will you be able, O
great king, to perform the Rajasuya sacrifice. Therefore, O great king,
let thy resolution be taken to perform this sacrifice without further
discussion. Thus, spoke unto the king all his friends and counsellors
separately and jointly. And, O king, Yudhishthira that slayer of all
enemies, having heard these virtuous, bold, agreeable and weighty words
of theirs, accepted them mentally. And having heard those words of his
friends and counsellors, and knowing his own strength also, the king, O
Bharata, repeatedly thought over the matter. After this the intelligent
and virtuous Yudhishthira, wise in counsel, again consulted with his
brothers, with the illustrious Ritwijas about him, with his ministers and
with Dhaumya and Dwaipayana and others.

‘Yudhishthira said,--“How may this wish that I entertain of performing
the excellent sacrifice of Rajasuya that is worthy of an emperor, bear
fruit, in consequence of my faith and speech alone.’”

Vaisampayana said,--“O thou of eyes like lotus-petals, thus asked by the
king, they replied at that time unto Yudhishthira the just in these
words,--Being conversant with the dictates of morality, thou art, O king,
worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and
the Rishis  had told these words unto the king, his ministers and
brothers highly approved of the speech. The king, however, possessed of
great wisdom, and with mind under complete control, actuated by the
desire of doing good unto the world, again resolved the matter in his
mind, thinking of his own strength and means, the circumstances of time
and place and his income and expenditure. For he knew that the wise never
come to grief owing to their always acting after full deliberation.
Thinking that the sacrifice should not be commenced, pursuant to his own
resolution only, Yudhishthira, carefully bearing upon his shoulder the
weight of affairs thought of Krishna that persecutor of all sinners as
the fittest person to decide the matter, in as much as he knew him to be
the foremost of all persons, possessed of immeasurable energy,
strong-armed, without birth but born amongst men from Will alone.
Reflecting upon his god-like feats the son of Pandu concluded that there
was nothing that was unknown to him, nothing that he could not achieve,
and nothing that he could not bear, and Yudhishthira, the son of Pritha,
having come to this settled resolution soon sent a messenger unto that
master of all beings, conveying through him blessings and speeches such
as one senior in age might send to one that is younger. And that
messenger riding in a swift car arrived amongst the Yadavas and
approached Krishna who was then residing in Dwaravati. And Achyuta
(Krishna) hearing that the son of Pritha had become desirous of seeing
him, desired to see his cousin. And quickly passing over many regions,
being drawn by his own swift horses, Krishna arrived at Indraprastha,
accompanied by Indrasena. And having arrived at Indraprastha, Janardana
approached Yudhisthira without loss of time. And Yudhisthira received
Krishna with paternal-affection, and Bhima also received him likewise.
And Janardana then went with a cheerful heart to his father’s sister
(Kunti). And worshipped then with reverence by the twins, he began to
converse cheerfully with his friend Arjuna who was overjoyed at seeing
him. And after he had rested awhile in a pleasant apartment and had been
fully refreshed, Yudhishthira approached him at his leisure and informed
him all about the Rajasuya sacrifice.

“Yudhishthira said,--‘I have wished to perform the Rajasuya sacrifice.
That sacrifice, however, cannot be performed by one’s wishing alone to
perform it. Thou knowest, O Krishna, even thing about the means by which
it may be accomplished. He alone can achieve this sacrifice in whom
everything is possible, who is worshipped everywhere and who is the king
of kings. My friends and counsellors approaching me have said that I
should perform that sacrifice. But, O Krishna, in respect of that matter,
thy words shall be my guide. Of counsellers some from friendship do not
notice the difficulties; others from motives of self-interest say only
what is agreeable. Some again regard that which is beneficial to
themselves as worthy of adoption. Men are seen to counsel thus on matters
awaiting decision. But thou, O Krishna, art above such motives. Thou hast
conquered both desire and anger. It behoveth thee to tell me what is most
beneficial to the world.”



SECTION XIV

(Rajasuyarambha Parva)

“Krishna said,--‘O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated.’ O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided by
the instructions traditionally handed down from generation to generation,
have established amongst their own order, and how far they are competent
to perform the Rajasuya sacrifice. The numerous royal lines and other
ordinary Kshatriyas all represent themselves to be the descendants of
Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings
of Ikshwaku’s race, are, know O bull of the Bharata race, each divided
into a hundred separate dynasties. The descendants of Yayati and the
Bhojas are great, both in extent (number) and accomplishments. O king,
these last are to-day scattered all over the earth. And all the
Kshatriyas worship the prosperity of those monarchs. At present, however,
O monarch, king Jarasandha, overcoming that prosperity enjoyed by their
whole order, and overpowering them by his energy hath set himself over
the heads of all these kings. And Jarasandha, enjoying the sovereignty
over the middle portion of the earth (Mathura), resolved to create a
disunion amongst ourselves. O monarch, the king who is the lord paramount
of all kings, and in whom alone the dominion of the universe is centered,
properly deserves to be called an emperor. And, O monarch, king Sisupala
endued with great energy, hath placed himself under his protection and
hath become the generalissimo of his forces. And, O great king, the
mighty Vaka, the king of the Karushas, capable of fighting by putting
forth his powers of illusion, waiteth, upon Jarasandha, as his disciple.
There are two others, Hansa and Dimvaka, of great energy and great soul,
who have sought the shelter of the mighty Jarasandha. There are others
also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath chastised
Muru and Naraka, whose power is unlimited, and who ruleth the west like
another Varuna, who is called Bhagadatta, and who is the old friend of
thy father, hath bowed his head before Jarasandha, by speech and
specially by act. In his heart, however, tied as he is by affection to
thee, he regardeth thee as a father regardeth his child. O king, that
lord of the earth who hath his dominions on the west and the south, who
is thy maternal uncle and who is called Purujit, that brave perpetuator
of the Kunti race, that slayer of all foes, is the single king that
regardeth thee from affection. He whom I did not formerly slay, that
wicked wretch amongst the Chedis, who represented himself in this world
as a divine personage and who hath become known also as such, and who
always beareth, from foolishness, the signs that distinguish me that king
of Vanga Pundra and the Kiratas, endowed with great strength, and who is
known on earth by the names of Paundraka and Vasudeva hath also espoused
the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king
of the Bhojas--the friend of Indra--the slayer of hostile heroes--who
governs a fourth part of the world, who by his learning conquered the
Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like
Rama, the son of Jamdagni, hath become a servitor to the king of Magadha.
We are his relatives and are, therefore, engaged everyday in doing what
is agreeable unto him. But although we regard him much, still he
regardeth us not and is engaged in doing us ill. And, O king, without
knowing his own strength and the dignity of the race to which he
belongeth, he hath placed himself under Jarasandha’s shelter at sight of
the latter’s blazing fame alone. And, O exalted one, the eighteen tribes
of the Bhojas, from fear of Jarasandha, have all fled towards the west;
so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the north,
have fled into the southern country. And so all the Panchalas, alarmed at
the power of Jarasandha, have left their own kingdom and fled in all
directions. Some time before, the foolish Kansa, having persecuted the
Yadavas, married two of the daughters of Jarasandha. They are called Asti
and Prapti and are the sister of Sahadeva. Strengthened by such an
alliance, the fool persecuting his relatives gained an ascendency over
them all. But by this conduct he earned great obloquy. The wretch also
began to oppress the old kings of the Bhoja tribe, but they, to protect
themselves from the persecution of their relative, sought our help.
Having bestowed upon Akrura the handsome daughter of Ahuka, with
Sankarshana as my second I did a service to my relatives, for both Kansa
and Sunaman were slain by me assisted by Rama. But after the immediate
cause of fear was removed (by the death of Kansa), Jarasandha, his
father-in-law, took up arms. Ourselves consisting of the eighteen younger
branches of the Yadavas arrived at the conclusion that even if we struck
our enemies continually with excellent weapons capable of taking the
lives of the foes, we should still be unable to do anything unto him even
in three hundred years. He hath two friends that are like unto the
immortals, and in point of strength the foremost of all men endued with
might. They are called Hansa and Dimvaka who are both incapable of being
slain by weapons. The mighty Jarasandha, being united with them, becomes
incapable, I think, of being vanquished by even the three worlds. O thou
foremost of all intelligent men, this is not our opinion alone but all
other kings also are of the same mind. There lived, O monarch, a king of
the name of Hansa, who was slain by Rama (Valadeva) after a battle of
eighteen days. But, O Bharata, hearing people say that Hansa had been
killed, Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we were
filled with pleasure and continued to live at Mathura. Then the widow of
Hansa and the daughter of Jarasandha, that handsome woman with eyes like
lotus-petals, grieved at the death of her lord, went unto her father, and
repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of
all foes, kill thou the slayer of my husband.--Then, O great king,
remembering the conclusion to which we had come of old we became
exceedingly cheerless and fled from Mathura. Dividing our large wealth
into small portions so as to make each portion easily portable, we fled
from fear of Jarasandha, with our cousins and relatives. Reflecting upon
everything, we fled towards the west. There is a delightful town towards
the west called Kusasthali, adorned by the mountains of Raivata. In that
city, O monarch, we took up our abode. We rebuilt its fort and made it so
strong that it has become impregnable even to the Gods. And from within
it even the women might fight the foe, what to speak of the Yadava heroes
without fear of any kind? O slayer of all foes, we are now living in that
city. And, O tiger of the Kuru race, considering the inaccessibility of
that first of mountains and regarding themselves as having already
crossed the fear of Jarasandha, the descendants of Madhu have become
exceedingly glad. Thus, O king, though possessed of strength and energy,
yet from the oppressions of Jarasandha we have been obliged to repair to
the mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are defended
by valourous heroes engaged in guarding them. And innumerable Kshatriyas
invincible in war, belonging to the eighteen younger branches of the
Yadavas, are employed in defending these works. In our race, O king,
there are full eighteen thousand brothers and cousins. Ahuka hath had a
hundred sons, each of whom is almost like a god (in prowess), Charudeshna
with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini,
and my son Samva who is equal unto me in battle--these seven, O king are
Atirathas. Besides these, there are others, O king, whom I shall
presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya,
Kanka, Sanku and Kunti. These seven are Maharathas. There are also two
sons of Andhakabhoja, and the old king himself. Endued with great energy
these are all heroes, each mighty as the thunderbolt. These Maharathas,
choosing the middle country, are now living amongst the Vrishnis. O thou
best of the Bharata line, thou alone art worthy of being an emperor. It
behoveth thee, O Bharata, to establish thy empire over all the
Kshatriyas. But this is my judgment, O king, that thou wilt not be able
to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha
liveth. By him have been immured in his hillfort numerous monarchs, like
a lion that hath deposited the slain bodies of mighty elephants within a
cave of the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his fierce
ascetic penances the illustrious god of gods, the lord of Uma. It is by
this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear of
Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death. O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and not
otherwise. This, O king, is my view (on the matter). Do, O sinless one,
as thou thinkest. Under these circumstances, O king, having reflected
upon everything, taking note of causes, tell us what thou thyself
thinkest proper.”



SECTION XV

“Yudhishthira said,--“Intelligent as thou art, thou hast said what none
else is capable of saying. There is none else on earth who is settler of
all doubts. Behold, there are kings in every province employed in
benefiting their respective selves. But no one amongst them hath been
able to achieve the imperial dignity. Indeed, the title emperor is
difficult of acquisition. He that knoweth the valour and strength of
others never applaudeth himself. He, indeed, is really worthy of applause
(worship) who, engaged in encounters with his enemies, beareth himself
commendably. O thou supporter of the dignity of the Vrishni race, man’s
desires and propensities, like the wide earth itself adorned with many
jewels, are varied and extensive. As experience can seldom be gained but
by travelling in regions remote from one’s home, so salvation can never
be attained except by acting according to principles that are very high,
compared with the ordinary level of our desire and propensities. I regard
peace of mind as the highest object here, for from that quality may
proceed my prosperity. In my judgment, if I undertake to celebrate this
sacrifice, I shall never win the highest reward. O Janardana, endued with
energy and intelligence, these that have been born in our race think that
some one amongst them will at one time become the foremost amongst all
Kshatriyas. But, O exalted one, we also were all frightened by the fear
of Jarasandha and, O sinless one, by the wickedness of that monarch. O
thou invincible in battle, the might of thy arm is my refuge. When,
therefore, thou taken fright at Jarasandha’s might, how should I regard
myself strong in comparison with him? Madhava, O thou of the Vrishni
race, I am repeatedly depressed by the thought whether Jarasandha is
capable or not of being slain by thee, by Rama, by Bhimasena, or by
Arjuna. But what shall I say, O Keshava? Thou art my highest authority on
everything.’

“On hearing these words, Bhima well-skilled in speech said,--‘That king
who is without exertion, or who being weak and without resources entereth
into hostility with one that is strong, perisheth like an ant-hill. It
may be generally seen, however, that even a king that is weak may
vanquish an enemy that is strong and obtain the fruition of all his
wishes, by wakefulness and by the application of policy. In Krishna is
policy, in myself strength, in Arjuna triumphs. So like the three
(sacrificial) fires that accomplish a sacrifice, we shall accomplish the
death of the king of Magadha.”

“Krishna then said,--‘One that is immature in understanding seeketh the
fruition of his desire without an eye to what may happen to him in
future. It is seen that no one forgiveth for that reason a foe that is of
immature understanding and inclined to serve his own interests. It hath
been heard by us that in the krita age, having brought every one under
their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha
by his kind treatment to his subjects, Kartavirya by the energy of his
asceticism, the lord Bharata by his strength and valour, and Maruta by
his prosperity, all these five became emperors. But, O Yudhishthira, thou
who covetest the imperial dignity deserves it, not by one but by all
these qualities, viz., victory, protection afforded to thy people,
virtue, prosperity, and policy. Know, O bull of the Kuru race, that
Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for
the imperial dignity). A hundred dynasties of kings have become unable to
oppose Jarasandha. He, therefore, may be regarded to be an emperor for
his strength. Kings that are wearers of jewels worship Jarasandha (with
presents of jewels). But, wicked from his childhood, he is scarcely
satisfied with such worship. Having become the foremost among all, he
attacketh yet with violence kings with crowns on their heads. Nor is
there seen any king from whom he taketh not tribute. Thus hath he brought
under his sway nearly a hundred kings. How can, O son of Pritha, any weak
monarch approach him with hostile intentions? Confined in the temple of
Shiva and offered as sacrifice unto him like so many animals, do not
these monarchs dedicated unto that god feel the most poignant misery, O
bull of the Bharata race? A Kshatriya that dieth in battle is ever
regarded with respect. Why shall we not, therefore, meet together and
oppose Jarsandha in battle? He hath already brought eighty-six kings;
fourteen only are wanting to complete one hundred. As soon as he
obtaineth those fourteen, he will begin his cruel act. He that shall be
to obstruct that act will surely win blazing renown. And he that will
vanquish Jarasandha will surely become the emperor of all the
Kshatriyas.’”



SECTION XVI

“Yudhishthira said,--‘Desirous of the imperial dignity but acting from
selfish motives and relying upon courage alone, how, O Krishna, can I
despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my
eyes, and thee, O Janardana as my mind. How shall I live, deprived of my
eyes and mind. Yama himself cannot vanquish in battle the mighty host of
Jarasandha that is endued, besides, with terrible valour. What valour can
ye exhibit against it. This affair that promises to terminate otherwise
may lead to great mischief. It is my opinion, therefore, that the
proposed task should not be undertaken. Listen, O Krishna, to what I for
one think. O Janardana, desisting from this act seemeth to me to be
beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me
difficult of accomplishment.’”

“Vaisampayana said,--“Arjuna who had obtained that excellent of bows and
that couple of inexhaustible quivers, and that car with that banner, as
also that assembly room, now addressed Yudhishthira and said,--‘I have
obtained, O king, a bow and weapons and arrows and energy and allies and
dominions and fame and strength. Those are always difficult of
acquisition, however much they may be desired. Learned men of repute
always praise in good society nobleness of descent. But nothing is equal
to might. Indeed, O monarch, there is nothing I like more than prowess.
Born in a race noted for its valour, one that is without valour is
scarcely worthy of regard. One, however, possessed of valour, that is
born in a race not noted for it, is much superior to the former. He, O
king, is a Kshatriya in every thing who increaseth his fame and
possessions by the subjugation of his enemies. And he that is possessed
of valour, though destitute of all (other) merits, will vanquish his
foes. One, however, that is destitute of valour, though possessed of
every (other) merit, can scarcely accomplish anything. Every merit exists
by the side of valour in an incipient state. Concentration of attention,
exertion and destiny exist as the three causes of victory. One, however,
that is possessed of valour doth not yet deserve success if he acts
carelessly. It is for this that an enemy endued with strength sometimes
suffers death at the hands of his foes. As meanness overtakes the weak,
so folly sometimes overtakes the strong. A king, therefore, that is
desirous of victory, should avoid both these causes of destruction. If,
for the purpose of our sacrifice, we endeavour to slay Jarasandha and
rescue the kings kept by him for a cruel purpose, there is no higher act
which we could employ ourselves in. If, however, we do not undertake the
task, the world will always think us incompetent. We have certainly the
competence, O king! Why should you, therefore, regard us as incompetent?
Those that have become Munis desirous of achieving tranquillity of souls,
obtain yellow robes with ease. So if we vanquish the foe, the imperial
dignity will easily be ours. We shall, therefore fight the foe.”



SECTION XVII

“Vasudeva said,--‘Arjuna hath indicated what the inclination should be of
one that is born in the Bharata race, especially of one who is the son of
Kunti. We know not when death will overtake us, in the night or in the
day. Nor have we ever heard that immortality hath been achieved by
desisting from fight. This, therefore, is the duty of men, viz., to
attack all enemies in accordance with the principles laid down in the
ordinance. This always gives satisfaction to the heart. Aided by good
policy, if not frustrated by Destiny, an undertaking becomes crowned with
success. If both parties aided by such means encounter each other, one
must obtain ascendency over the other, for both cannot win or lose. A
battle however, if directed by bad policy which again is destitute of the
well-known arts, ends in defeat or destruction. If, again, both parties
are equally circumstanced, the result becomes doubtful. Both, however,
cannot win. When such is the case, why should we not, aided by good
policy, directly approach the foe; and destroy him, like the current of
the river uprooting a tree? If, disguising our own faults, we attack the
enemy taking advantage of his loopholes, why should we not succeed?
Indeed, the policy of intelligent men, is that one should not fight
openly with foes that are exceedingly powerful and are at the head of
their well-arrayed forces. This too is my opinion. If, however, we
accomplish our purpose secretly entering the abode of our foe and
attacking his person, we shall never earn obloquy. That bull among
men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the
self in the heart of every created being. But I see his destruction
before me. Desirous of protecting our relatives we will either slay him
in battle or shall ascend to heaven being ourselves slain in the end by
him.’

Yudhishthira said--“O Krishna, who is this Jarasandha? What is his energy
and what is his prowess, that having touched thee he hath not been burnt
like an insect at the touch of fire?”

Krishna said,--‘Hear, O monarch, who Jarasandha is; what his energy; and
what is his prowess; and why also he hath been spared by us, Even though
he hath repeatedly offended us. There was a mighty king of the name of
Vrihadratha, the lord of the Magadhas. Proud in battle, he had three
Akshauhinis of troops. Handsome and endued with energy, possessed of
affluence and prowess beyond measure, and always bearing on his person
marks indicating installation at sacrifices. He was like a second Indra.
In glory he was like unto Suryya, in forgiveness like unto the Earth, in
wrath like unto the destroyer Yama and in wealth like unto Vaisravana.
And O thou foremost of the Bharata race, the whole earth was covered by
his qualities that descended upon him from a long line of ancestors, like
the rays emerging from the sun. And, O bull of the Bharata race, endued
with great energy that monarch married two twin daughters of the king of
Kasi, both endued with the wealth of beauty. And that bull among men made
an engagement in secret with his wives that he would love them equally
and would never show a preference for either. And the lord of the earth
in the company of his two dearly loved wives, both of whom suited him
well, passed his days in joy like a mighty elephant in the company of two
cow-elephants, or like the ocean in his personified form between Ganga
and Yamuna (also in their personified forms). The monarch’s youth
however, passed away in the enjoyment of his possessions, without any son
being born unto him to perpetuate his line. The best of monarch failed to
obtain a son to perpetuate his race, even by means of various auspicious
rites, and homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his capital
and had taken his seat under the shade of a mango tree. The king went
unto that Muni accompanied by his two wives, and worshipping him with
jewels and valuable presents gratified him highly. That best of Rishis
truthful in speech and firmly attached to truth, then told the king,--O
king of kings, I have been pleased with thee. O thou of excellent vows,
solicit thou a boon. King Vrihadratha then, with his wives, bending low
unto that Rishi, spoke these words choked with tears in consequence of
his despair of obtaining a child.--‘O holy one forsaking my kingdom I am
about to go into the woods to practise ascetic penances. I am very
unfortunate for I have no son. What shall I do, therefore, with my
kingdom or with a boon?’

Krishna continued,--“Hearing these words (of the king), the Muni
controlling his outer senses entered into meditation, sitting in the
shade of that very mango tree where he was. And there fell upon the lap
of the seated Muni a mango that was juicy and untouched by the beak of a
parrot or any other bird. That best of Munis, taking up the fruit and
mentally pronouncing certain mantras over it, gave it unto the king as
the means of his obtaining an incomparable offspring. And the great Muni,
possessed also of extraordinary wisdom, addressing the monarch,
said,--“Return, O king, thy wish is fulfilled. Desist, O king, from going
(into the woods)”.--Hearing these words of the Muni and worshipping his
feet, the monarch possessed of great wisdom, returned to his own abode.
And recollecting his former promise (unto them) the king gave, O bull of
the Bharata race, unto his two wives that one fruit. His beautiful
queens, dividing that single fruit into two parts, ate it up. In
consequence of the certainty of the realisation of the Muni’s words and
his truthfulness, both of them conceived, as an effect of their having
eaten that fruit. And the king beholding them in that state became filled
with great joy. Then, O wise monarch, some time after, when the time
came, each of the queens brought forth a fragmentary body. And each
fragment had one eye, one arm, one leg, half a stomach, half a face, and
half an anus. Beholding the fragmentary bodies, both the mothers trembled
much. The helpless sisters then anxiously consulted each other, and
sorrowfully abandoned those fragments endued with life. The two midwives
(that waited upon the queens) then carefully wrapping up the still-born
(?) fragments went out of the inner apartments (of the palace) by the
back door and throwing away the bodies, returned in haste. A little while
after, O tiger among men, a Rakshasa woman of the name of Jara living
upon flesh and blood, took up the fragments that lay on a crossing. And
impelled by force of fate, the female cannibal united the fragments for
facility of carrying them away. And, O bull among men, as soon as the
fragments were united they formed a sturdy child of one body (endued with
life). Then, O king, the female cannibal, with eyes expanded in wonder,
found herself unable to carry away that child having a body as hard and
strong as the thunder-bolt. That infant then closing his fists red as
copper and inserting them into its mouth, began to roar terribly as
rain-charged clouds. Alarmed at the sound, the inmates of the palace, O
tiger among men, suddenly came out with the king, O slayer of all foes.
The helpless and disappointed and sad queens also, with breasts full of
milk, also came out suddenly to recover their child. The female cannibal
beholding the queens in that condition and the king too so desirous of an
offspring, and the child was possessed of such strength thought within
herself--I live within dominions of the king who is so desirous of an
offspring. It behoveth not me, therefore, to kill the infant child of
such an illustrious and virtuous monarch. The Rakshasa woman then,
holding the child in her arms like the clouds enveloping the sun, and
assuming a human form, told the king these words,--O Vrihadratha, this is
thy child. Given to thee by me, O, take it. It hath been born of both thy
wives by virtue of the command of the great Brahmana. Cast away by the
midwives, it hath been protected by me!

“Krishna continued,--O thou foremost of the Bharata race, the handsome
daughters of the king of Kasi, having obtained the child, soon drenched
it with their lacteal streams. The king ascertaining everything, was
filled with joy, and addressing that female cannibal disguised as a human
being possessing the complexion of gold, asked,--O thou of the complexion
of the filament of the lotus, who art thou that givest me this child? O
auspicious one, thou seemest to me as a goddess roaming at thy pleasure!”



SECTION XVIII

“Krishna continued,--‘hearing these words of the king, the Rakshasa woman
answered--Blessed be thou, O king of kings. Capable of assuming any form
at will. I am a Rakshasa woman called Jara. I am living, O king, happily
in thy house, worshipped by all. Every day I wander from house to house
of men. Indeed, I was created of old by the Self-create and was named
Grihadevi (the household goddess)’. Of celestial beauty I was placed (in
the world) for the destruction of the Danavas. He that with devotion
painteth on the walls (of his house) a likeness of myself endued with
youth and in the midst of children, must have prosperity in his abode;
otherwise a household must sustain decay and destruction. O lord, painted
on the walls of thy house is a likeness of myself surrounded by numerous
children. Stationed there I am daily worshipped with scents and flowers,
with incense and edibles and various objects of enjoyment. Thus
worshipped in thy house, I daily think of doing thee some good in return.
It chanced, O virtuous king, that I beheld the fragmentary bodies of thy
son. When these happened to be united by me, a living child was formed of
them. O great king, it hath been so owing to thy good fortune alone. I
have been only the instrument, I am capable of swallowing the mountain of
Meru itself, what shall I say of the child? I have, however, been
gratified with thee in consequence of the worship I receive in thy house.
It is, therefore, O king, that I have bestowed this child on thee.

“Krishna continued,--Having spoken these words, O king, Jara disappeared
there and then. The king having obtained the child then entered the
palace. And the king then caused all the rites of infancy to be performed
on that child, and ordered a festival to be observed by his people in
Honour of that Rakshasa woman. And the monarch equal unto Brahma himself
then bestowed a name on his child. And he said that because the child had
been united by Jara, he should be called (Jarasandha i.e., united by
Jara). And the son of the king of Magadha endued with great energy, began
to grow up in bulk and strength like a fire into which hath been poured
libation of clarified butter. And increasing day by day like the moon in
the bright fortnight, the child began to enhance the joy of his parents.’”



SECTION XIX

“Krishna said,--some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face, and
with the offerings of Arghya the king then offered his whole kingdom
along with his son for the acceptance of the Rishi. The adorable Rishi
accepting that worship offered by the king, addressing the ruler of
Magadha, O monarch, said with well-pleased heart,--O king, I knew all
this by spiritual insight. But hear, O king of kings, what this son of
thine will be in future, as also what his beauty, excellence, strength,
and valour will be. Without doubt this son of thine, growing in
prosperity and endued with prowess, will obtain all these. Like other
birds that can never imitate the speed of Vinata’s son (Garuda), the
other monarchs of the earth will not be able to equal in energy this thy
son, who will be endued with great valour. And all those that will stand
in his way will certainly be destroyed. Like the force of the current
that can never make the slightest impression upon the rocky breast of a
mountain, weapons hurled at him even by the celestials will fail to
produce the least pain in him. He will blaze forth above the heads of all
that wear crowns on their brows. Like the sun that dims the lustre of all
luminous bodies, this son of thine will rob all monarchs of their
splendour. Even kings that are powerful and own large armies and
numberless vehicles and animals, upon approaching this son of thine, will
all perish as insects upon fire. This child will seize the growing
prosperity of all kings like the ocean receiving the rivers swollen with
the water of the rainy season. Like the huge earth that bears all kinds
of produce, supporting things that are both good and evil, this child
endued with great strength will support all the four orders of men. And
all the kings of the earth will live in obedience to the commands of this
child just as every creature endued with body live in dependence upon
Vayu that is dear as self unto beings. This prince of Magadha--the
mightiest of all men in the world--will behold with his physical eyes the
god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of
all foes, saying this, the Rishi, thinking of his own business, dismissed
king Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha, on
the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.’”

“Vaisampayana continued,--‘King Vrihadratha, having lived for some time
in the woods and practised ascetic penances, ascended to heaven at last
with his wives. King Jarasandha, also, as uttered by Kausika, having
received those numerous boons ruled his kingdom like a father. Some time
after when king Kansa was slain by Vasudeva, an enmity arose between him
and Krishna. Then, O Bharata, the mighty king of Magadha from his city of
Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura.
At that time Krishna of wonderful deeds was residing at Mathura. The
handsome mace hurled by Jarasandha fell near Mathura at a distance of
ninety-nine yojanas from Gririvraja The citizens beholding the
circumstance well, went unto Krishna and informed him of the fall of the
mace. The place where the mace fell is adjacent to Mathura and is called
Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both
of whom were incapable of being slain by weapons. Well-conversant with
the science of politics and morality, in counsel they were the foremost
of all intelligent men. I have already told thee everything about that
mighty pair. They two and Jarasandha, I believe, are more than a match
for three worlds. O brave king, it was for this reason that the powerful
Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did
not deem it proper to fight with him.’”



SECTION XX

(Jarasandhta-badha Parva)

“Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all
his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in battle
even by all the celestials and the Asuras (fighting together). We think,
however, that he should be vanquished in a personal struggle with bare
arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and
therefore, as prelude to performing the Rajasuya, we will certainly
achieve the destruction of the ruler of Magadha. When we three approach
that monarch in secret, and he will, without doubt, be engaged in an
encounter with one of us. From fear of disgrace, from covetousness, and
from pride of strength he will certainly summon Bhima to the encounter.
Like death himself that slays a person however swollen with pride, the
long-armed and mighty Bhimasena will effect the destruction of the king.
If thou knowest my heart, if thou hast any faith in me, then make over to
me, as a pledge, Bhima and Arjuna without loss of time!”

“Vaisampayana continued,--Thus addressed by the exalted one,
Yudhishthira, beholding both Bhima and Arjuna standing with cheerful
faces, replied, saying--‘O Achyuta, O Achyuta, thou slayer of all
enemies, say not so. Thou art the lord of the Pandavas! We are dependent
on thee. What thou sayest, O Govinda, is consistent with wise counsels.
Thou never leadest those upon whom Prosperity hath turned her back. I who
stay under thy command regard that Jarasandha is already slain, that the
monarchs confined by him have already been set free, that the Rajasuya
hath already been accomplished by me. O lord of the universe, O thou best
of persons, watchfully act thou so that this task may be accomplished.
Without ye then I dare not live, like a sorrowful man afflicted with
disease, and bereft of the three attributes of morality, pleasure and
wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live
without Partha. Nor is there anything in the world that is unconquerable
by these two, viz., Krishna and Arjuna. This handsome Bhima also is the
foremost of all persons endued with might. Of great renown, what can he
not achieve when with ye two? Troops, when properly led, always do
excellent service. A force without a leader hath been called inert by the
wise. Forces, therefore, should always be led by experienced commanders.
Into places that are low, the wise always conduct the water. Even
fishermen cause the water (of tank) to run out through holes.
(Experienced leaders always lead their forces noting the loopholes and
assailable points of the foe). We shall, therefore, strive to accomplish
our purpose following the leadership of Govinda conversant with the
science of politics, that personage whose fame hath spread all over the
world. For the successful accomplishment of one’s purposes one should
ever place Krishna in the van, that foremost of personages whose strength
consists in wisdom and policy and who possesseth a knowledge of both
method and means. For the accomplishment of one’s purpose let, therefore,
Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and
let Bhima follow Arjuna. Policy and good fortune and might will (then)
bring about success in a matter requiring valour.’ Vaisampayana
said,--‘Thus addressed by Yudhishthira, the trio Krishna, Arjuna and
Bhima, all possessed of great energy, set out for Magadha attired in the
garb of Snataka Brahmanas of resplendent bodies, and blessed by the
agreeable speeches of friends and relatives. Possessed of superior energy
and of bodies already like the Sun, the Moon, and the Fire, inflamed with
wrath at the sad lot of their relative kings, those bodies of theirs
became much more blazing. And the people, beholding Krishna and Arjuna,
both of whom had never before been vanquished in battle, with Bhima in
the van, all ready to achieve the same task, regarded Jarasandha as
already slain. For the illustrious pair (Krishna and Arjuna) were masters
that directed every operation (in the universe), as also all acts
relating to the morality, wealth, and pleasure of every being. Having set
out from the country of the Kurus, they passed through Kuru-jangala and
arrived at the charming lake of lotuses. Passing over the hills of
Kalakuta, they then went on crossing the Gandaki, the Sadanira
(Karatoya), and the Sarkaravarta and the other rivers taking their rise
in the same mountains. They then crossed the delightful Sarayu and saw
the country of Eastern Kosala. Passing over that country they went to
Mithila and then crossing the Mala and Charamanwati, the three heroes
crossed the Ganges and the Sone and went on towards the east. At last
those heroes of unfaded glory arrived at Magadha in the heart of (the
country of) Kushamva. Reaching then the hills of Goratha, they saw the
city of Magadha that was always filled with kine and wealth and water and
rendered handsome with the innumerable trees standing there.’”



SECTION XXI

“Vasudeva said,--‘behold, O Partha, the great capital of Magadha,
standing in all its beauty. Filled with flocks and herds and its stock of
water never exhausted, and adorned also with fine mansions standing in
excellent array, it is free from every kind of calamity. The five large
hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful
Chaitya, all of high peaks and overgrown with tall trees of cool shade
and connected with one another, seem to be jointly protecting the city of
Girivraja. The breasts of the hills are concealed by forests of
delightful and fragrant Lodhras having the ends of their branches covered
with flowers. It was here that the illustrious Gautama of rigid vows
begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and
other celebrated sons. That the race sprung from Gautama doth yet live
under the sway of an ordinary human race (of monarchs) is only evidence
of Gautama’s kindness to kings. And, O Arjuna, it was here that in olden
times the mighty monarchs of Anga, and Vanga and other countries, came to
the abode of Gautama, and passed their days in joy and happiness. Behold,
O Partha, those forests of delightful Pippalas and beautiful Lodhras
standing near the side of Gautama’s abode. There dwelt in old days those
Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also
the Naga Swastika and that other excellent Naga called Manu. Manu himself
had ordered the country of the Magadhas to be never afflicted with
drought, and Kaushika and Manimat also have favoured the country. Owning
such a delightful and impregnable city, Jarasandha is ever bent on
seeking the fruition of his purposes unlike other monarchs. We shall,
however, by slaying him to-day humble his pride.”

Vaisampayana said,--Thus saying those brothers of abundant energy, viz.,
he of the Vrishni race and the two Pandavas entered the city of Magadha.
They then approached towards the impregnable city of Girivraja that was
full of cheerful and well-fed inhabitants belonging to all the four
orders, and where festivities were perennial. On arriving then at the
gate of the city, the brothers (instead of passing through it) began to
pierce (with their shafts) the heart of the high Chaityaka peak that was
worshipped by the race of Vrihadratha, as also by the citizens and which
delighted the hearts of all the Magadhas. There Vrihadratha had slain a
cannibal called Rishava and having slain the monster made of his hide
three drums which he placed in his own city. And those drums were such
that once beaten their sound lasted one full month. And the brothers
broke down the Chaityaka peak that was delightful to all the Magadhas, at
that point where those drums covered with celestial flowers used to yield
their continuous sound. And desirous of slaying Jarasandha they seemed by
that act of theirs to place their feet upon the head of their foe. And
attacking with their mighty arms that immovable and huge and high and old
and celebrated peak always worshipped with perfumes and floral wreaths,
those heroes broke it down. And with joyful hearts they then entered the
city. And it so happened that the learned Brahmanas residing within the
city saw many evil omens which they reported to Jarasandha. And the
priest making the king mount an elephant whirled lighted brands about
him. And king Jarasandha also, possessed of great prowess, with a view to
warding of those evils, entered upon the celebration of a sacrifice, with
proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or
rather with their bare arms as their only weapons, desirous of fighting
with Jarasandha, entered the capital in the guise of Brahmanas. They
beheld the extraordinary beauty of the shops full of various edibles and
floral wreaths, and supplied with articles of every variety of various
qualities that man can desire. Those best of men, Krishna, Bhima, and
Dhananjaya, beholding in those shops their affluence, passed along the
public road. And endued with great strength they snatched forcibly from
the flower-vendors the garlands they had exposed for sale. And attired in
robes of various colours and decked in garlands and ear-rings the heroes
entered the abode of Jarasandha possessed of great intelligence, like
Himalayan lions eyeing cattle-folds. And the arms of those warriors, O
king, besmeared with sandal paste, looked like the trunks of sala trees.
The people of Magadha, beholding those heroes looking like elephants,
with necks broad like those of trees and wide chests, began to wonder
much. Those bull among men, passing through three gates that were crowded
with men, proudly and cheerfully approached the king. And Jarasandha
rising up in haste received them with water to wash their feet with, and
honey and the other ingredients of the Arghya--with gifts of kine, and
with other forms of respect. The great king addressing them said,--‘Ye
are welcome’! And, O Janamejaya, both Partha and Bhima remained silent at
this. And addressing the monarch Krishna said,--‘O king of kings these
two are now in the observance of a vow. Therefore they will not speak.
Silent they will remain till midnight After that hour they will speak
with thee!’ The king then quartering his guests in the sacrificial
apartments retired into his private chambers. And when midnight arrived,
the monarch arrived at the place where his guests attired as Brahmanas
were. For, O King, that ever victorious monarch observed this vow which
was known throughout the Worlds that as soon as he should hear of the
arrival of Snataka Brahmanas at his place, should it be even at midnight,
he would immediately, O Bharata, come out and grant them an audience.
Beholding the strange attire of his guests that best of kings wondered
much. For all that, however, he waited on them respectfully. Those bulls
among men, those slayers of all foes, on the other hand, O thou best of
the Bharata race, beholding king Jarasandha, said,--‘Let salvation be
attained by thee, O king, without difficulty.’ And, O tiger among kings,
having said this unto the monarch, they stood looking at each other. And,
O king of kings, Jarasandha then said unto those sons of Pandu and him of
the Yadu race, all disguised as Brahmanas--‘Take your seats.’ And those
bulls among men sat themselves down, and like the three priests of a
great sacrifice blazed forth in their beauty. And king Jarasandha, O thou
of the Kuru race, firmly devoted to truth, censuring the disguised
guests, said unto them,--‘It is well known to me that in the whole world
Brahmanas in the observance of Snataka vow never deck their persons with
garlands and fragrant paste unseasonably. Who are ye, therefore, thus
decked with flowers, and with hands bearing the marks of the bow-string?
Attired in coloured robes and decked unseasonably with flowers and paste,
ye give me to understand that ye are Brahmanas, although ye bear
Kshatriya energy. Tell me truly who ye are. Truth decks even kings.
Breaking down the peak of the Chaityaka hill, why have ye, in disguise,
entered (the city) by an improper gate without fear of the royal wrath?
The energy of a Brahmana dwelleth in his speech, (not in act). This your
feat is not suited to the order to which ye profess to belong. Tell us
therefore, the end ye have in view. Arrived here by such an improper way,
why accept ye not the worship I offer? What is your motive for coming to
me? Thus addressed by the king, the high-souled Krishna, well-skilled in
speech, thus replied unto the monarch in a calm and grave voice.

“Krishna said,--‘O king, know us for Snataka Brahmanas. Brahmanas and
Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow
of Snataka. This vow, besides, hath (many) especial and general rules. A
Kshatriya observing this vow with especial rules always achieve
prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas
again, O king, exhibit their energy by their arms and not in speech. It
is, therefore, O son of Vrihadratha, that the speeches uttered by a
Kshatriya are never audacious. O monarch, the creator hath planted his
own energy in the aim of the Kshatriya. If thou wishest to behold it,
thou shalt certainly behold it today. These are the rules of the
ordinance, viz., that an enemy’s abode should be entered through a wrong
gate and a friend’s abode through the right one. And know, O monarch,
that this also is our eternal vow that having entered the foe’s abode for
the accomplishment of our purpose, we accept not the worship offered to
us!”



SECTION XXII

“Jarasandha said,--‘I do not recollect if I ever acted injuriously
towards ye! Even upon a careful mental scrutiny I fail to see the injury
I did unto ye. When I have never done ye an injury, why, ye Brahmanas do
ye regard me, who am innocent, as your foe? O, answer me truly, for this,
indeed, is the rule followed by the honest. The mind is pained at the
injury to one’s pleasure and morality. That Kshatriya who injures an
innocent man’s (sources of) pleasure and morality even if he be otherwise
a great warrior and well-versed in all rules of morality, obtains,
without any doubt the fate of sinners (hereafter) and falls off from
prosperity. The practices of the Kshatriyas are the best of those that
are honest in the three worlds Indeed, those that are acquainted with
morality applaud the Kshatriya practices. Adhering to those practices of
my order with steady soul, I never injure those that are under me. In
bringing this charge, therefore, against me, it appears that ye speak
erroneously!’

“Krishna said,--‘O thou of mighty arms, there is a certain person of the
head of a (royal) line who upholdeth the dignity of his race At his
command have we come against thee. Thou hast brought, O king, many of the
Kshatriyas of the world as captives (to thy city.) Having perpetrated
that wicked wrong how dost thou regard thyself as innocent? O best of
monarchs, how can a king act wrongfully towards other virtuous kings? But
thou, O king, treating other kings with cruelty, seekest to offer them as
sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by
thee may touch even us, for as we are virtuous in our practices, we are
capable of protecting virtue. The slaughter of human being as sacrifice
unto the gods is never seen. Why dost thou, therefore, seek to perform a
sacrifice unto god Sankara by slaughtering human beings? Thou art
addressing persons belonging to thy own order as animals (fit for
sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of
behaving in this way? One always obtaineth the fruits of whatever acts
one performeth under whatever circumstances. Therefore, desirous as we
are of helping all distressed people, we have, for the prosperity of our
race, come hither to slay thee, the slaughterer of our relatives. Thou
thinkest that there is no man among the Kshatriyas (equal to thee). This,
O king, is a great error of judgment on thy part. What Kshatriya is
there, O king, who endued with greatness of soul and recollecting the
dignity of his own parentage, would not ascend to eternal heaven that
hath not its like anywhere, falling in open fight? Know O bull among men,
that Kshatriyas engage themselves in battle, as persons installed in
sacrifices, with heaven in view, and vanquish the whole world! Study of
the Vedas, great fame, ascetic penances, and death in battle, are all
acts that lead to heaven. The attainment of heaven by the three other
acts may be uncertain, but death in battle hath that for its certain
consequence. Death in battle is the sure cause of triumph like Indra’s.
It is graced by numerous merits. It is for this reason that he of a
hundred sacrifices (Indra) hath become what he is, and by vanquishing the
Asuras he ruleth the universe. Hostility with whom else than thee is so
sure of leading to heaven, proud as thou art of the excessive strength of
thy vast Magadha host? Don’t disregard others, O king. Valour dwelleth in
every man. O king of men, there are many men whose valour may be equal or
superior to thine. As long as these are not known, so long only art thou
noted for thy valour. Thy prowess, O king, can be borne by us. It is,
therefore, that I say so. O king of Magadha, cast off thy superiority and
pride in the presence of those that are thy equals. Go not, O king, with
thy children and ministers and army, into the regions of Yama.
Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with
destruction, along with all their forces, for having disregarded their
superiors. Desirous of liberating the captive monarchs from thee, know
that we are certainly not Brahmanas. I am Hrishesha otherwise called
Sauri, and these two heroes among men are the sons of Pandu. O king of
Magadha, we challenge thee. Fight standing before us. Either set free all
the monarchs, or go thou to the abode of Yama.

“Jarasandha said,--‘I never make a captive of a king without first
vanquishing him. Who hath been kept here that hath not been defeated in
war? This, O Krishna, it hath been said, is the duty that should be
followed by the Kshatriyas, viz., to bring others under sway by the
exhibition of prowess and then to treat them as slaves. Having gathered
these monarchs with the intention of offering them as sacrifices unto the
god, how shall I, O Krishna, from fear liberate them to-day, when I
recollect also the duty I have recited of a Kshatriya? With troops
against troops arrayed in order of battle, or alone against one, or
against two, or against three, at the same time or separately, I am ready
to fight.’”

Vaisampayana said,--“Having spoken thus, and desiring to fight with those
heroes of terrible achievements, king Jarasandha ordered (his son)
Sahadeva to be installed on the throne. Then, O bull of the Bharata race,
the king, on the eve of battle, thought of his two generals Kausika and
Chitrasena. These two, O king, were formerly called by everybody in the
world of men by the respectful appellations of Hansa and Dimvaka. And, O
monarch, that tiger among men, the lord Sauri ever devoted to truth, the
slayer of Madhu, the younger brother of Haladhara, the foremost of all
persons having their senses under complete control, keeping in view the
command of Brahma and remembering that the ruler of Magadha was destined
to be slain in battle by Bhima and not by the descendant of Madhu
(Yadavas), desired not to slay himself king Jarasandha, that foremost of
all men endued with strength, that hero possessed of the prowess of a
tiger, that warrior of terrible valour.”



SECTION XXIII

Vaisampayana said,--‘then that foremost of all speakers, Krishna of the
Yadava race, addressing king Jarasandha who was resolved upon fighting,
said,--‘O king, with whom amongst us three dost thou desire to fight? Who
amongst us shall prepare himself for battle (with thee)?’ Thus addressed,
the ruler of Magadha, king Jarasandha of great splendour, expressed his
desire for fighting with Bhima. The priest then, bringing with him the
yellow pigment obtained from the cow and garlands of flowers and other
auspicious articles, as also various excellent medicines for restoring
lost consciousness and alleviating pain, approached Jarasandha, panting
for battle. The king Jarasandha, on whose behalf propitiatory ceremonies
with benedictions were performed by a renowned Brahmana, remembering the
duty of a Kshatriya dressed himself for battle. Taking off his crown and
binding his hair properly, Jarasandha stood up like an ocean bursting its
continents. Then the monarch possessed of terrible prowess, addressing
Bhima. said, ‘I will fight with thee. It is better to be vanquished by a
superior person.’ And saying this, Jarasandha, that represser of all foes
endued, rushed with great energy at Bhimasena like the Asura Vala or old
who rushed at the chief of the celestials. And the mighty Bhimasena, on
whose behalf the gods had been invoked by Krishna, that cousin of his,
having consulted with advanced towards Jarasandha, impelled by the desire
of fight. Then those tigers among men, those heroes of great prowess,
with their bare arms as their only weapons, cheerfully engaged themselves
in the encounter, each desirous of vanquishing the other. And seizing
each other’s arms and twining each other’s legs, (at times) they slapped
their arm-pits, causing the enclosure to tremble at the sound. And
frequently seizing each other’s necks with their hands and dragging and
pushing it with violence, and each pressing every limb of his body
against every limb of the other, they continued, O exalted one, to slap
their arm-pits (at time). And sometimes stretching their arms and
sometimes drawing them close, and now raising them up and now dropping
them down, they began to seize each other. And striking neck against neck
and forehead against forehead, they caused fiery sparks to come out like
flashes of lightning. And grasping each other in various ways by means of
their arms, and kicking each other with such violence as to affect the
innermost nerves, they struck at each other’s breasts with clenched
fists. With bare arms as their only weapons roaring like clouds they
grasped and struck each other like two mad elephants encountering each
other with their trunks. Incensed at each other’s blow, they fought on
dragging and pushing each other and fiercely looking at each other like
two wrathful lions. And each striking every limb of the other with his
own and using his arms also against the other, and catching hold of each
other’s waist, they hurled each other to a distance. Accomplished in
wrestling, the two heroes clasping each other with their arms and each
dragging the other unto himself, began to press each other with great
violence. The heroes then performed those grandest of all feats in
wrestling called Prishtabhanga, which consisted in throwing each other
down with face towards the earth and maintaining the one knocked down in
that position as long as possible. And employing his arms, each also
performed the feats called Sampurna-murchcha and Purna-kumbha. At times
they twisted each other’s arms and other limbs as if these were vegetable
fibres that were to be twisted into chords. And with clenched fists they
struck each other at times, pretending to aim at particular limbs while
the blows descended upon other parts of the body. It was thus that those
heroes fought with each other. The citizens consisting of thousands, of
Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the
aged, O tiger among men, came out and gathered there to behold the fight.
And the crowd became so great that it was one solid mass of humanity with
no space between body and body. The sound the wrestlers made by the
slapping of their arms, the seizing of each other’s necks for bringing
each other down, and the grasping of each other’s legs for dashing each
other to the ground, became so loud that it resembled the roar of thunder
or of falling cliffs. Both of them were foremost of mighty men, and both
took great delight in such encounter. Desirous of vanquishing the other,
each was on the alert for taking advantage of the slightest lapse of the
other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on
in those lists, driving the crowd at times by the motions of their hands
like Vritra and Vasava of old. Thus two heroes, dragging each other
forward and pressing each other backward and with sudden jerks throwing
each other face downward and sideways, mangled each other dreadfully. And
at times they struck each other with their knee-joints. And addressing
each other loudly in stinging speeches, they struck each other with
clenched fists, the blows descending like a mass of stone upon each
other. With broad shoulders and long arms and both well-skilled in
wrestling encounters, they struck each other with those long arms of
theirs that were like maces of iron. That encounter of the heroes
commenced on the first (lunar) day of the month of Kartic (October) and
the illustrious heroes fought on without intermission and food, day and
night, till the thirteenth lunar day. It was on the night of the
fourteenth of the lunar fortnight that the monarch of Magadha desisted
from fatigue. And O king, Janardana beholding the monarch tired,
addressed Bhima of terrible deeds, and as if to stimulate him said,--‘O
son of Kunti, a foe that is fatigued cannot be pressed for if pressed at
such a time he may even die. Therefore, O son of Kunti, this king should
not be oppressed by thee. On the other hand, O bull of the Bharata race,
fight with him With thy arms, putting forth as much strength only as thy
antagonist hath now left!’ Then that slayer of hostile heroes, the son of
Pandu, thus addressed by Krishna, understood the plight of Jarasandha and
forthwith resolved upon taking his life. And that foremost of all men
endued with strength, that prince of the Kuru race, desirous of
vanquishing the hitherto unvanquished Jarasandha, mustered all his
strength and courage.”



SECTION XXIV

Vaisampayana said,--“thus addressed, Bhima firmly resolved upon slaying
Jarasandha, replied unto Krishna of the Yadu race, saying,--O tiger of
the Yadu race, O Krishna, this wretch that yet stayeth before me with
sufficient strength and bent upon fight, should not be forgiven by me.
Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna,
desiring to encourage that hero to accomplish the death of Jarasandha
without any delay, answered,--‘O Bhima, exhibit today upon Jarasandha the
strength thou hast luckily derived, the might thou hast obtained from
(thy father), the god Maruta.’ Thus addressed by Krishna, Bhima, that
slayer of foes, holding up in the air the powerful Jarasandha, began to
whirl him on high. And, O bull of the Bharata race, having so whirled him
in the air full hundred times, Bhima pressed his knee against
Jarasandha’s backbone and broke his body in twain. And having killed him
thus, the mighty Vrikodara uttered a terrible roar. And the roar of the
Pandava mingling with that death knell of Jarasandha, while he was being
broken on Bhima’s knee, caused a loud uproar that struck fear into the
heart of every creature. And all the citizens of Magadha became dumb with
terror and many women were even prematurely delivered. And hearing those
roars, the people of Magadha thought that either the Himavat was tumbling
down or the earth itself was being rent asunder. And those oppressors of
all foes then, leaving the lifeless body of the king at the palace gate
where he lay as one asleep, went out of the town. And Krishna, causing
Jarasandha’s car furnished with an excellent flagstaff to be made ready
and making the brothers (Bhima and Arjuna) ride in it, went in and
released his (imprisoned) relatives. And those kings rescued from
terrible fate, rich in the possession of jewels, approaching Krishna made
presents unto him of jewels and gems. And having vanquished his foe,
Krishna furnished with weapons and unwounded and accompanied by the kings
(he had released), came out of Girivraja riding in that celestial car (of
Jarasandha). And he also who could wield the bow with both hands
(Arjuna), who was incapable of being vanquished by any of the monarchs on
earth, who was exceedingly handsome in person and well-skilled in the
destruction of the foe, accompanied by the possessor of great strength
(Bhima), came out of that tort with Krishna driving the car whereon he
rode. And that best of cars, incapable of being vanquished by any king,
ridden in by those warriors Bhima and Arjuna, and driven by Krishna,
looked exceedingly handsome. Indeed, it was upon that car that Indra and
Vishnu had fought of old in the battle (with the Asuras) in which Taraka
(the wife of Vrihaspati) had become the immediate cause of much
slaughter. And riding upon that car Krishna now came out of the
hill-fort. Possessed of the splendour of heated gold, and decked with
rows of jingling bells and furnished with wheels whose clatter was like
the roar of clouds, and ever victorious in battle, and always
slaughtering the foe against whom it was driven, it was that very car
riding upon which Indra had slain ninety-nine Asuras of old. And those
bulls among men (the three cousins) having obtained that car became
exceedingly glad. The people of Magadha, behold the long-armed Krishna
along with the two brothers, seated in that car (of Jarasandha) wondered
much. O Bharata, that car, whereunto were yoked celestial horses and
which possessed the speed of the wind, thus ridden upon by Krishna,
looked exceedingly beautiful. And upon that best of cars was a flag-staff
without being visibly attached thereto, and which was the product of
celestial skill. And the handsome flag-staff, possessed of the splendour
of the rainbow, could be seen from the distance of a yojana. And Krishna
while, coming out, thought of Garuda. And Garuda, thought of by his
master, came thither in no time, like a tree of vast proportions standing
in a village worshipped by all. Garuda of immense weight of body and
living upon snakes sat upon that excellent car along with the numberless
open-mouthed and frightfully-roaring creatures on its flag-staff. And
thereupon that best of cars became still more dazzling with its splendour
and was as incapable of being looked at by created being as the midday
sun surrounded by a thousand rays. And, O king, such was that best of
flag-staffs of celestial make that it never struck against any tree nor
could any weapon injure it at all even though visible to men’s eyes. And
Achyuta, that tiger among men, riding with the two sons of Pandu upon
that celestial car, the clatter of whose wheels was like the roar of the
clouds, came out of Girivraja. The car upon which Krishna rode had been
obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from
the latter in due course by king Jarasandha. And he of long arms and eyes
like lotus-petals and possessed of illustrious reputation, coming out of
Girivraja, stopped (for some time) on a level plain outside the town.
And, O king, all the citizens then, with the Brahmanas at their head,
hastened thither to adore him with due religious rites. And the kings who
had been released from confinement worshipped the slayer of Madhu with
reverence, and addressing him with eulogies said,--O thou of long arms,
thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand
of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted
by the might of Bhima and Arjuna, is most extraordinary. O Vishnu,
languishing as we all were in the terrible hill-fort of Jarasandha, it
was verily from sheer good fortune alone that thou hast rescued us, O son
of the Yadu race, and achieved thereby a remarkable reputation. O tiger
among men, we bow down to thee. O, command us what we shall do. However
difficult of accomplishment, thy command being made known to us, O lord
(Krishna), it will at once be accomplished by us. Thus addressed by the
monarchs, the high-souled Hrishikesa gave them every assurance and
said,--‘Yudhishthira is desirous of performing the sacrifice of Rajasuya.
That monarch, ever guided by virtue, is solicitous of acquiring the
imperial dignity. Having known this from me assist ye him in his
endeavours. Then, O king, all those monarchs with joyous hearts accepted
the words of Krishna, saying,--‘So be it! And saying this, those lords of
earth made presents of jewels unto him of the Dasarha race. And Govinda,
moved by kindness towards them, took a portion of those presents,

“Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his
relatives and the principal officers of state, and with his priest in
front came thither. And the prince, bending himself low and making large
presents of jewels and precious stones, worshipped Vasudeva, that god
among men. Then that best of men, Krishna, giving every assurance unto
the prince afflicted with fear, accepted those presents of his of great
value. And Krishna joyfully installed the prince there and then in the
sovereignty of Magadha. And the strong-armed and illustrious son of
Jarasandha, thus installed on the throne by those most exalted of men and
having obtained the friendship of Krishna and treated with respect and
kindness by the two sons of Pritha, re-entered the city of his father.
And that bull amongst men, Krishna, accompanied by the sons of Pritha and
graced with great good fortune, left the city of Magadha, laden with
numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna)
arrived at Indraprastha, and approaching Yudhishthira joyfully addressing
that monarch said,--‘O best of kings, from good fortune, the mighty
Jarasandha hath been slain by Bhima, and the kings confined (at
Girivraja) have been all set free. From good fortune also, these two,
Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city
unwounded. Then Yudhishthira worshipped Krishna as he deserved and
embraced Bhima and Arjuna in joy. And the monarch who had no enemy,
having obtained victory through the agency of his brothers in consequence
of the death of Jarasandha, gave himself up to pleasure and merriment
with all his brothers. And the oldest son of Pandu (Yudhisthira) together
with his brothers approached the kings who had come to Indraprastha and
entertaining and worshipping them, each according to his age, dismissed
them all. Commanded by Yudhishthira those kings with joyful hearts, set
out for their respective countries without loss of time, riding upon
excellent vehicles. Thus, O king, did that tiger among men. Janardana of
great intelligence, caused his foe Jarasandha to be slain through the
instrumentality of the Pandavas. And, O Bharata, that chastiser of all
foes having thus caused Jarasandha to be slain, took leave of
Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and
Arjuna and the twins Nakula and Sahadeva. After taking leave of
Dhananjaya also, he set out for his own city (of Dwarka), riding upon
that best of cars of celestial make, possessed of the speed of the mind
and given unto him by Yudhishthira, filling the ten points of the horizon
with the deep rattle of its wheels. And, O bull of the Bharata race, just
as Krishna was on the point of setting out, the Pandavas with
Yudhishthira at their head walked round that tiger among men who was
never fatigued with exertion.’

“And after the illustrious Krishna, the son of Devaki, had departed (from
Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the fame
of the Pandavas. And, O king, the Pandavas passed their days, continuing
to gladden the heart of Draupadi. And at that time, whatever was proper
and consistent with virtue, pleasure, and profit, continued to be
properly executed by king Yudhishthira in the exercise of his duties of
protecting his subjects.”



SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--Arjuna, having obtained that best of bows and that
couple of inexhaustible quivers and that car and flag-staff, as also that
assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy,
allies, territory, fame, army-those, O king, difficult of acquisition
however desirable, have all been obtained by me. I think, therefore, that
what should now be done is for the swelling up of our treasury. I desire,
O best of monarchs, to make the kings (of the earth) pay tributes to us.
I desire to set out, in an auspicious moment of a holy day of the moon
under a favourable constellation for the conquest of the direction that
is presided over by the Lord of treasures (viz. the North).”

Vaisampayana continued,--“King Yudhisthira the just, hearing these words
of Dhananjaya, replied unto him in a grave and collected tone, saying,--O
bull of the Bharata race, set thou out, having made holy Brahmanas utter
benedictions on thee, to plunge thy enemies in sorrow and to fill thy
friend with joy. Victory, O son of Pritha, will surely be thine, and thou
wilt surely obtain thy desires fulfilled.

“Thus addressed, Arjuna, surrounded by a large host, set out in that
celestial car of wonderful achievements he had obtained from Agni. And
Bhimasena also, and those bull among men, the twins, dismissed with
affection by Yudhishthira the just set out, each at the head of a large
army. And Arjuna, the son of the chastiser of Paka then brought under
subjugation that direction (the North) which was presided over by the
Lord of treasures. And Bhimasena overcome by force the East and Sahadeva
the South, and Nakula, O king, acquainted with all the weapons, conquered
the West. Thus while his brothers were so employed, the exalted king
Yudishthira the just stayed within Khandavaprastha in the enjoyment of
great affluence in the midst of friends and relatives.”

“Bhagadatta, hearing this, said,--‘O thou who hast Kunto for thy mother,
as thou art to me, so is Yudhishthira also. I shall do all this. Tell me,
what else I may do for thee.”



SECTION XXVI

Vaisampayana continued,--thus addressed, Dhananjaya replied unto
Bhagadatta, saying,--‘If thou wilt give thy promise to do this, thou hast
done all I desire. And having thus subjugated the king of Pragjyotisha,
Dhananjaya of long arms, the son of Kunti, then marched towards the
north--the direction presided over by the lord of treasures. That bull
amongst men, that son of Kunti, then conquered the mountainous tracts and
their outskirts, as also the hilly regions. And having conquered all the
mountains and the kings that reigned there, and bringing them under his
sway, he exacted tributes from all. And winning the affections of those
kings and uniting himself with them, he next marched, O king, against
Vrihanta, the king of Uluka, making this earth tremble with the sound of
his drums, the clatter of his chariot-wheels, and the roar of the
elephants in his train. Vrihanta, however, quickly coming out of his city
followed by his army consisting of four kinds of troops, gave battle to
Falguna (Arjuna). And the fight that took place between Vrihanta and
Dhananjaya was terrible. It so happened that Vrihanta was unable to bear
the prowess of the son of Pandu. Then that invincible king of the
mountainous region regarding the son of Kunti irresistible, approached
him with all his wealth. Arjuna snatched out the kingdom from Vrihanta,
but having made peace with him marched, accompanied by that king, against
Senavindu whom he soon expelled from his kingdom. After this he
subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas,
and the kings of those countries and peoples. Hereafter at the command of
Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu
but sent his troops only and brought under his sway those five countries
and peoples. For Arjuna, having arrived at Devaprastha, the city of
Senavindu, took up his quarters there with his army consisting of four
kinds of forces. Thence, surrounded by the kings and the peoples he had
subjugated, the hero marched against king Viswagaswa--that bull of Puru’s
race. Having vanquished in battle the brave mountaineers, who were all
great warriors, the son of Pandu, O king, then occupied with the help of
his troops, the town protected by the Puru king. Having vanquished in
battle the Puru king, as also the robber tribes, of the mountains, the
son of Pandu brought under his sway the seven tribes called
Utsava-sanketa. That bull of the Kshatriya race then defeated the brave
Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs.
Then the Trigartas, the Daravas, the Kokonadas, and various other
Kshatriyas, O king, advanced against the son of Pandu. That Prince of the
Kuru race then took the delightful town of Avisari, and then brought
under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna),
putting forth his might, pressed the delightful town of Singhapura that
was well-protected with various weapons. Then Arjuna, that bull amongst
the son of Pandu, at the head of all his troops, fiercely attacked the
regions called Suhma and Sumala. Then the son of Indra, endued with great
prowess, after pressing them with great force, brought the Valhikas
always difficult of being vanquished, under his sway. Then Falguna, the
son of Pandu, taking with him a select force, defeated the Daradas along
with the Kambojas. Then the exalted son of Indra vanquished the robber
tribes that dwelt in the north-eastern frontier and those also that dwelt
in the woods. And, O great king, the son of Indra also subjugated the
allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas.
And the battle with the Rishikas was fierce in the extreme. Indeed, the
fight that took place between them and the son of Pritha was equal to
that between the gods and the Asuras in which Taraka (the wife of
Vrihaspati) had become the cause of so much slaughter. And defeating, O
king, the Rishikas in the field of battle, Arjuna took from them as
tribute eight horses that were of the colour of the parrot’s breast, as
also other horses of the hues of the peacock, born in northern and other
climes and endued with high speed. At last having conquered all the
Himalayas and the Nishkuta mountains, that bull among men, arriving at
the White mountains, encamped on its breast.”



SECTION XXVII

Vaisampayana said,--“that heroic and foremost of the Pandavas endued with
great energy, crossing the White mountains, subjugated the country of the
Limpurushas ruled by Durmaputra, after a collision involving a great
slaughter of Kshatriyas, and brought the region under his complete sway.
Having reduced that country, the son of Indra (Arjuna) with a collected
mind marched at the head of his troops to the country called Harataka,
ruled by the Guhakas. Subjugating them by a policy of conciliation, the
Kuru prince beheld (in that region) that excellent of lakes called Manasa
and various other lakes and tanks sacred to the Rishis. And the exalted
prince having arrived at the lake Manasa conquered the regions ruled by
the Gandharvas that lay around the Harataka territories. Here the
conqueror took, as tribute from the country, numerous excellent horses
called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka,
arriving in the country of North Harivarsha desired to conquer it.
Thereupon certain frontier-guards of huge bodies and endued with great
strength and energy, coming to him with gallant hearts, said, ‘O son of
Pritha, this country can be never conquered by thee. If thou seekest thy
good, return hence. He that entereth this region, if human, is sure to
perish. We have been gratified with thee; O hero, thy conquests have been
enough. Nor is anything to be seen here, O Arjuna, that may be conquered
by thee. The Northern Kurus live here. There cannot be war here. Even if
thou enterest it, thou will not be able to behold anything, for with
human eyes nothing can be seen here. If, however thou seekest anything
else, O Bharata tell us, O tiger among men, so that we may do thy
bidding. Thus addressed by them, Arjuna smilingly addressing them,
said,--‘I desire the acquisition of the imperial dignity by Yudhishthira
the just, of great intelligence. If your land is shut against human
beings, I shall not enter it. Let something be paid unto Yudhishthira by
ye as tribute. Hearing these words of Arjuna, they gave him as tribute
many cloths and ornaments of celestial make, silks of celestial texture
and skins of celestial origin.

“It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot’s wings and those that were like the peacocks in hue
and all endued with the speed of the wind. And surrounded, O king, by a
large army consisting of the four kinds of forces, the hero came back to
the excellent city of Sakraprastha. And Partha offered the whole of that
wealth, together with the animals he had brought, unto Yudhishthira the
just. And commanded by the monarch, the hero retired to a chamber of the
palace for rest.”



SECTION XXVIII

Vaisampayana said,--in the meantime, Bhimasena also endued with great
energy, having obtained the assent of Yudhishthira the just marched
towards the eastern direction. And the tiger among the Bharatas,
possessed of great valour and ever increasing the sorrows of his foes,
was accompanied by a mighty host with the full complement of elephants
and horses and cars, well-armed and capable of crushing all hostile
kingdoms. That tiger among men, the son of Pandu, going first into the
great country of the Panchalas, began by various means to conciliate that
tribe. Then that hero, that bull of the Bharata race, within a short
time, vanquished the Gandakas and the Videhas. That exalted one then
subjugated the Dasarnas. There in the country of the Dasarnas, the king
called Sudharman with his bare arms fought a fierce battle with
Bhimasena. And Bhimasena, beholding that feat of the illustrious king,
appointed the mighty Sudharman as the first in command of his forces.
Then Bhima of terrible prowess marched towards the east, causing the
earth itself to tremble with the tread of the mighty host that followed
him. Then that hero who in strength was the foremost of all strong men
defeated in battle Rochamana, the king of Aswamedha, at the head of all
his troops. And the son of Kunti, having vanquished that monarch by
performing feats that excelled in fierceness, subjugated the eastern
region. Then that prince of the Kuru race, endued with great prowess
going into the country of Pulinda in the south, brought Sukumara and the
king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata
race, at the command of Yudhishthira the just marched against Sisupala of
great energy. The king of Chedi, hearing of the intentions of the son of
Pandu, came out of his city. And that chastiser of all foes then received
the son of Pritha with respect. Then, O king, those bulls of the Chedi
and the Kuru lines, thus met together, enquired after each other’s
welfare. Then, O monarch, the king of Chedi offered his kingdom unto
Bhima and said smilingly,--‘O sinless one, upon what art thou bent?’ And
Bhima thereupon represented unto him the intentions of king Yudhishthira.
And Bhima dwelt there, O king, for thirty nights, duly entertained by
Sisupala. And after this he set out from Chedi with his troops and
vehicles.”



SECTION XXIX

Vaisampayana said,--that chastiser of all foes then vanquished king
Srenimat of the country of Kumara, and then Vrihadvala, the king of
Kosala. Then the foremost of the sons of Pandu, by performing feats
excelling in fierceness, defeated the virtuous and mighty king
Dirghayaghna of Ayodhya. And the exalted one then subjugated the country
of Gopalakaksha and the northern Kosalas and also the king of Mallas. And
the mighty one, arriving then in the moist region at the foot of the
Himalayas soon brought the whole country under his sway. And that bull of
Bharata race brought under control in this way diverse countries. And
endued with great energy and in strength the foremost of all strong men,
the son of Pandu next conquered the country of Bhallata, as also the
mountain of Suktimanta that was by the side of Bhallata. Then Bhima of
terrible prowess and long arms, vanquishing in battle the unretreating
Suvahu the king of Kasi, brought him under complete sway. Then that bull
among the sons of Pandu overcame in battle, by sheer force, the great
king Kratha reigning in the region lying about Suparsa. Then the hero of
great energy vanquished the Matsya and the powerful Maladas and the
country called Pasubhumi that was without fear or oppression of any kind.
And the long-armed hero then, coming from that land, conquered Madahara,
Mahidara, and the Somadheyas, and turned his steps towards the north. And
the mighty son of Kunti then subjugated, by sheer force, the country
called Vatsabhumi, and the king of the Bhargas, as also the ruler of the
Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely
any degree of exertion and very soon, vanquished the southern Mallas and
the Bhagauanta mountains. And the hero next vanquished, by policy alone,
the Sarmakas and the Varmakas. And that tiger among men then defeated
with comparative ease that lord of earth, Janaka the king of the Videhas.
And the hero then subjugated strategically the Sakas and the barbarians
living in that part of the country. And the son of Pandu, sending forth
expeditions from Videha, conquered the seven kings of the Kiratas living
about the Indra mountain. The mighty hero then, endued with abundant
energy, vanquished in battle the Submas and the Prasuhmas. And winning
them over to his side, the son of Kunti, possessed of great strength,
marched against Magadha. On his way he subjugated the monarchs known by
the names of Danda and Dandadhara, And accompanied by those monarchs, the
son of Pandu marched against Girivraja. After bringing the son of
Jarasandha under his sway by conciliation and making him pay tribute, the
hero then accompanied by the monarchs he had vanquished, marched against
Kansa. And making the earth tremble by means of his troops consisting of
the four kinds of forces, the foremost of the Pandavas then encountered
Karna that slayer of foes. And, O Bharata, having subjugated Karna and
brought him under his sway, the mighty hero then vanquished the powerful
king of the mountainous regions. And the son of Pandu then slew in a
fierce encounter, by the strength of his arms, the mighty king who dwelt
in Madagiri. And the Pandava then, O king, subjugated in battle those
strong and brave heroes of fierce prowess, viz., the heroic and mighty
Vasudeva, the king of Pundra and king Mahaujah who reigned in
Kausika-kachchha, and then attacked the king of Vanga. And having
vanquished Samudrasena and king Chandrasena and Tamralipta, and also the
king of the Karvatas and the ruler of the Suhmas, as also the kings that
dwelt on the sea-shore, that bull among the Bharatas then conquered all
Mlechchha tribes. The mighty son of the wind-god having thus conquered
various countries, and exacting tributes from them all advanced towards
Lohity. And the son of Pandu then made all the Mlechchha kings dwelling
in the marshy regions on the sea-coast, pay tributes and various kinds of
wealth, and sandal wood and aloes, and clothes and gems, and pearls and
blankets and gold and silver and valuable corals. The Mlechchha kings
showered upon the illustrious son of Kunti a thick downpour of wealth
consisting of coins and gems counted by hundreds of millions. Then
returning to Indraprastha, Bhima of terrible prowess offered the whole of
that wealth unto king Yudhisthira the just.”



SECTION XXX

Vaisampayana said,--“thus also Sahadeva, dismissed with affection by king
Yudhisthira the just, marched towards the southern direction accompanied
by a mighty host. Strong in strength, that mighty prince of the Kuru
race, vanquishing completely at the outset the Surasenas, brought the
king of Matsya under his sway. And the hero then, defeating Dantavakra,
the mighty king of the Adhirajas and making him pay tribute,
re-established him on his throne. The prince then brought under his sway
Sukumara and then king Sumitra, and he next vanquished the other Matsyas
and then the Patacharas. Endued with great intelligence, the Kuru warrior
then conquered soon enough the country of the Nishadas and also the high
hill called Gosringa, and that lord of earth called Srenimat. And
subjugating next the country called Navarashtra, the hero marched against
Kuntibhoja, who with great willingness accepted the sway of the
conquering hero. And marching thence to the banks of the Charmanwati, the
Kuru warrior met the son of king Jamvaka, who had, on account of old
hostilities, been defeated before by Vasudeva. O Bharata, the son of
Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince
marched towards the south. The mighty warrior then vanquished the Sekas
and others, and exacted tributes from them and also various kinds of gems
and wealth. Allying himself with the vanquished tribes the prince then
marched towards the countries that lay on the banks of the Narmada. And
defeating there in battle the two heroic kings of Avanti, called Vinda
and Anuvinda, supported by a mighty host, the mighty son of the twin gods
exacted much wealth from them. After this the hero marched towards the
town of Bhojakata, and there, O king of unfading glory, a fierce
encounter took place between him and the king of that city for two whole
days. But the son of Madri, vanquishing the invincible Bhismaka, then
defeated in battle the king of Kosala and the ruler of the territories
lying on the banks of the Venwa, as also the Kantarakas and the kings of
the eastern Kosalas. The hero then defeating both the Natakeyas and the
Heramvaks in battle, and subjugating the country of Marudha, reduced
Munjagrama by sheer strength. And the son of Pandu then vanquished the
mighty monarchs of the Nachinas and the Arvukas and the various forest
king of that part of the country. Endued with great strength the hero
then reduced to subjection king Vatadhipa. And defeating in battle the
Pulindas, the hero then marched southward. And the younger brother of
Nakula then fought for one whole day with the king of Pandrya. The
long-armed hero having vanquished that monarch marched further to the
south. And then he beheld the celebrated caves of Kishkindhya and in that
region fought for seven days with the monkey-kings Mainda and Dwivida.
Those illustrious kings however, without being tired an the encounter,
were gratified with Sahadeva. And joyfully addressing the Kuru prince,
they said,--‘O tiger among the sons of Pandu, go hence, taking with the
tribute from us all. Let the mission of the king Yudhishthira the just
possessed of great intelligence, be accomplished without hindrance. And
taking jewels and gems from them all, the hero marched towards the city
of Mahishmati, and there that bull of men did battle with king Nila. The
battle that took place between king Nila and the mighty Sahadeva the son
of Pandu, that slayer of hostile heroes, was fierce and terrible. And the
encounter was an exceedingly bloody one, and the life of the hero himself
was exposed to great risk, for the god Agni himself assisted king Nila in
that fight. Then the cars, heroes, elephants, and the soldiers in their
coats of mail of Sahadeva’s army all appeared to be on fire. And
beholding this the prince of the Kuru race became exceedingly anxious.
And, O Janamejaya, at sight of this the hero could not resolve upon what
he should do.

Janamejaya said,--O regenerate one, why was it that the god Agni become
hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?

Vaisampayana said,--‘It is said, O Janamejaya, that the god Agni while
residing in Mahishmati, earned the reputation of a lover. King Nila had a
daughter who was exceedingly beautiful. She used always to stay near the
sacred fire of her father, causing it to blaze up with vigour. And it so
happened that king Nila’s fire, even if fanned, would not blaze up till
agitated by the gentle breath of that girl’s fair lips. And it was said
in King Nila’s palace and in the house of all his subjects that the god
Agni desired that beautiful girl for his bride. And it so happened that
he was accepted by the girl herself. One day the deity assuming the form
of a Brahmana, was happily enjoying the society of the fair one, when he
was discovered by the king. And the virtuous king thereupon ordered the
Brahmana to be punished according to law. At this the illustrious deity
flamed up in wrath. And beholding this, the king wondered much and bent
his head low on the ground. And after some time the king bowing low
bestowed the daughter of his upon the god Agni, disguised as a Brahmana.
And the god Vibhabasu (Agni) accepting that fair-browed daughter of king
Nila, became gracious unto that monarch. And Agni, the illustrious
gratifier of all desires also asked the monarch to beg a boon of him. And
the king begged that his troops might never be struck with panic while
engaged in battle. And from that time, O king, those monarchs who from
ignorance of this, desire to subjugate king Nila’s city, are consumed by
Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the
girls of the city of Mahishmati became rather unacceptable to others (as
wives). And Agni by his boon granted them sexual liberty, so that the
women of that town always roam about at will, each unbound to a
particular husband. And, O bull of the Bharata race, from that time the
monarchs (of other countries) forsake this city for fear of Agni. And the
virtuous Sahadeva, beholding his troops afflicted with fear and
surrounded by flames of fire, himself stood there immovable as a
mountain. And purifying himself and touching water, the hero (Sahadeva)
then addressed Agni, the god that sanctifieth everything, in these
words,--

‘I bow unto thee, O thou whose track is always marked with smoke. These
my exertions are all for thee. O thou sanctifier of all, thou art the
mouth of the gods and thou art Sacrifice personified. Thou art called
Pavaka because thou sanctifiest everything, and thou art Havyavahana,
because thou carriest the clarified butter that is poured on thee. The
Veda have sprung for ministering unto thee, and, therefore, thou art
called Jataveda. Chief of the gods as thou art, thou art called
Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara,
Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya)
had his origin; thou art holy; thou art called Rudragarva and
Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life,
let Earth grant me nourishment and strength, and let Water grant me
prosperity. O Agni, thou who art the first cause of the waters, thou who
art of great purity, thou for ministering unto whom the Vedas have
sprung, thou who art the foremost of the deities, thou who art their
mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras
pour clarified butter every day, according to the ordinance into thee
during sacrifices. Let the rays of truth emanating from thee, while thou
exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou
art and possessed of flames, thou great purifier from all sins born of
Vayu and ever present as thou art in all creatures, O purify me by the
rays of thy truth. Having cleansed myself thus cheerfully, O exalted one,
do I pray unto thee. O Agni, grant me now contentment and prosperity, and
knowledge and gladness.

Vaisampayana continued.--‘He that will pour clarified butter into Agni
reciting these mantras, will ever be blessed with prosperity, and having
his soul under complete control will also be cleansed from all his sins.

“Sahadeva, addressing Agni again, said,--‘O carrier of the sacrificial
libations, it behoveth thee not to obstruct a sacrifice!’ Having said
this, that tiger among men--the son of Madri--spreading some kusa grass
on earth sat down in expectation of the (approaching) fire and in front
of those terrified and anxious troops of his. And Agni, too, like the
ocean that never transgresseth its continents, did not pass over his
head. On the other hand approaching Sahadeva quietly and addressing that
prince of the Kuru race, Agni that god of men gave him every assurance
and said,--‘O thou of the Kuru race, rise up from this posture. O rise
up, I was only trying thee. I know all thy purpose, as also those of the
son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as
there is a descendant of king Nila’s line, so long should this town be
protected by me. I will, however O son of Pandu, gratify the desires of
thy heart. And at these words of Agni, O bull of the Bharata race, the
son of Madri rose up with a cheerful heart, and joining his hands and
bending his head worshipped that god of fire, sanctifier of all beings.
And at last, after Agni had disappeared, king Nila came there, and at the
command of that deity, worshipped with due rites Sahadeva, that tiger
among men--that master of battle. And Sahadeva accepted that worship and
made him pay tribute. And having brought king Nila under his sway thus,
the victorious son of Madri then went further towards the south. The
long-armed hero then brought the king of Tripura of immeasurable energy
under his sway. And next turning his forces against the Paurava kingdom,
he vanquished and reduced to subjection the monarch thereof. And the
prince, after this, with great efforts brought Akriti, the king of
Saurashtra and preceptor of the Kausikas under his sway. The virtuous
prince, while staying in the kingdom of Saurashtra sent an ambassador
unto king Rukmin of Bhishmaka within the territories of Bhojakata, who,
rich in possessions and intelligence, was the friend of Indra himself.
And the monarch along with his son, remembering their relationship with
Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And
the master of battle then, having exacted jewels and wealth from king
Rukmin, marched further to the south. And, endued with great energy and
great strength, the hero then, reduced to subjection, Surparaka and
Talakata, and the Dandakas also. The Kuru warrior then vanquished and
brought under his subjection numberless kings of the Mlechchha tribe
living on the sea coast, and the Nishadas and the cannibals and even the
Karnapravarnas, and those tribes also called the Kalamukhas who were a
cross between human beings and Rakshasas, and the whole of the Cole
mountains, and also Surabhipatna, and the island called the Copper
island, and the mountain called Ramaka. The high-souled warrior, having
brought under subjection king Timingila, conquered a wild tribe known by
the name of the Kerakas who were men with one leg. The son of Pandu also
conquered the town of Sanjayanti and the country of the Pashandas and the
Karahatakas by means of his messengers alone, and made all of them pay
tributes to him. The hero brought under his subjection and exacted
tributes from the Paundrayas and the Dravidas along with the Udrakeralas
and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas,
and also the delightful city of Atavi and that of the Yavanas. And, O
king of kings, that slayer of all foes, the virtuous and intelligent son
of Madri having arrived at the sea-shore, then despatched with great
assurance messengers unto the illustrious Vibhishana, the grandson of
Pulastya. And the monarch willingly accepted the sway of the son of
Pandu, for that intelligent and exalted king regarded it all as the act
of Time. And he sent unto the son of Pandu diverse kinds of jewels and
gems, and sandal and also wood, and many celestial ornaments, and much
costly apparel, and many valuable pearls. And the intelligent Sahadeva,
accepting them all, returned to his own kingdom.

“Thus it was, O king, that slayer of all foes, having vanquished by
conciliation and war numerous kings and having also made them pay
tribute, came back to his own city. The bull of the Bharata race, having
presented the whole of that wealth unto king Yudhisthira the just
regarded himself, O Janamejaya, as crowned with success and continued to
live happily.”



SECTION XXXI

Vaisampayana said,--“I shall now recite to you the deeds and triumphs of
Nakula, and how that exalted one conquered the direction that had once
been subjugated by Vasudeva. The intelligent Nakula, surrounded by a
large host, set out from Khandavaprastha for the west, making this earth
tremble with the shouts and the leonine roars of the warriors and the
deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and full
of kine and every kind of wealth and produce. And the encounter the son
of Pandu had with the Mattamyurakas of that country was fierce. And the
illustrious Nakula after this, subjugated the whole of the desert country
and the region known as Sairishaka full of plenty, as also that other one
called Mahetta. And the hero had a fierce encounter with the royal sage
Akrosa. And the son of Pandu left that part of the country having
subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the
Malavas, the five tribes of the Karnatas, and those twice born classes
that were called the Madhyamakeyas and Vattadhanas. And making circuitous
journey that bull among men then conquered the (Mlechcha) tribes called
the Utsava-sanketas. And the illustrious hero soon brought under
subjection the mighty Gramaniya that dwelt on the shore of the sea, and
the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and
all those tribes that lived upon fisheries, and those also that dwelt on
the mountains, and the whole of the country called after the five rivers,
and the mountains called Amara, and the country called Uttarayotisha and
the city of Divyakutta and the tribe called Dwarapala. And the son of
Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas,
and various kings of the west. And while staying there Nakula sent. O
Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas
accepted his sway. And the mighty hero, proceeding thence to Sakala, the
city of the Madras, made his uncle Salya accept from affection the sway
of the Pandavas. And, O monarch, the illustrious prince deserving the
hospitality and entertainment at his uncle’s hands, was well entertained
by his uncle. And skilled in war, the prince, taking from Salya a large
quantity of jewels and gems, left his kingdom. And the son of Pandu then
reduced to subjection the fierce Mlechchas residing on the sea coast, as
also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the
Sakas. And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources, retraced
his way towards his own city. And, O king, so great was the treasure
which Nakula brought that ten thousand camels could carry it with
difficulty on their backs. And arriving at Indraprastha, the heroic and
fortunate son of Madri presented the whole of that wealth unto
Yudhishthira.

“Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that had
once before been subjugated by Vasudeva himself!”



SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--“in consequence of the protection afforded by
Yudhisthira the just, and of the truth which he ever cherished in his
behaviour, as also of the check under which he kept all foes, the
subjects of that virtuous monarch were all engaged in their respective
avocations. And by reason of the equitable taxation and the virtuous rule
of the monarch, clouds in his kingdom poured as much rain as the people
desired, and the cities and the town became highly prosperous. Indeed as
a consequence of the monarch’s acts; every affair of the kingdom,
especially cattle bleeding, agriculture and trade prospered highly. O
king, during those days even robbers and cheats never spoke lies amongst
themselves, nor they that were the favourites of the monarch. There were
no droughts and floods and plagues and fires and premature deaths in
those days of Yudhishthira devoted to virtue. And it was only for doing
agreeable services, or for worshipping, or for offering tributes that
would not impoverish, that other kings used to approach Yudhisthira (and
not for hostility or battle.) The large treasure room of the king became
so much filled with hoards of wealth virtuously obtained that it could
not be emptied even in a hundred years. And the son of Kunti,
ascertaining the state of his treasury and the extent of his possessions,
fixed his heart upon the celebration of a sacrifice. His friends and
officers, each separately and all together, approaching him said,--‘The
time hath come, O exalted one, for thy sacrifice. Let arrangements,
therefore, be made without loss of time.’ While they were thus talking,
Hari (Krishna), that omniscient and ancient one, that soul of the Vedas,
that invincible one as described by those that have knowledge, that
foremost of all lasting existences in the universe, that origin of all
things, as also that in which all things come to be dissolved, that lord
of the past, the future, and the present Kesava--the slayer of Kesi, and
the bulwark of all Vrishnis and the dispeller of all fear in times of
distress and the smiter of all foes, having appointed Vasudeva to the
command of the (Yadava) army, and bringing with him for the king
Yudhishthira just a large mass of treasure; entered that excellent city
of cities. Khandava, himself surrounded by a mighty host and filling the
atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger
among men enhancing that limitless mass of wealth the Pandavas had by
that inexhaustible ocean of gems he had brought, enhanced the sorrows of
the enemies of the Pandavas. The capital of the Bharata was gladdened by
Krishna’s presence just as a dark region is rendered joyful by the sun or
a region of still air by a gentle breeze. Approaching him joyfully and
receiving him with due respect, Yudhishthira enquired of his welfare. And
after Krishna had been seated at ease, that bull among men, the son of
Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and
with Bhima and Arjuna and the twins, addressed Krishna thus,--

‘O Krishna it is for thee that the whole earth is under my sway. And, O
thou of the Vrishni race, it is through thy grace that vast wealth had
been got by me. And, O son of Devaki, O Madhava, I desire to devote that
wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to celebrate
a sacrifice along with thee and my younger brothers. Therefore, O
Govinda, O thou of long arms, install thyself at that sacrifice; for, O
thou of the Dasarha race, if thou performed the sacrifice, I shall be
cleansed of sin. Or, O exalted one, grant permission for myself being
installed at the sacrifice along with these my younger brothers, for
permitted by thee, O Krishna. I shall be able to enjoy the fruit of an
excellent sacrifice.

Vaisampayana continued,--“Unto Yudhisthira after he had said this,
Krishna, extolling his virtues, said.--‘Thou, O tiger among kings,
deservest imperial dignity. Let, therefore, the great sacrifice be
performed by thee. And if thou performest that sacrifice an obtainest its
fruit we all shall regard ourselves as crowned with success. I am always
engaged in seeking good. Perform thou then the sacrifice thou desirest.
Employ me also in some office for that purpose, for I should obey all thy
commands. Yudhisthira replied--O Krishna, my resolve is already crowned
with fruit, and success also is surely mine, when thou, O Harishikesa,
hast arrived here agreeably to my wish!’

Vaisampayana continued,--“Commanded by Krishna, the son of Pandu along
with his brothers set himself upon collecting the materials for the
performance of the Rajasuya sacrifice. And that chastiser of all foes,
the son of Pandu, then commanded Sahadeva that foremost of all warriors
and all ministers also, saying,--Let persons be appointed to collect
without loss of time, all those articles which the Brahmanas have
directed as necessary for the performance of this sacrifice, and all
materials and auspicious necessaries that Dhaumya may order as required
for it, each of the kind needed and one after another in due order. Let
Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged
to collect food if they are to please me. Let these foremost of the Kurus
also gather every article of agreeable taste and smell that may delight
and attract the hearts of the Brahmanas.’

“Simultaneously with these words of king Yudhisthira the just, Sahadeva
that foremost of warriors, having accomplished everything, represented
the matter to the king. And Dwaipayana, O king, then appointed as
sacrificial priests exalted Brahmanas that were like the Vedas themselves
in embodied forms. The son of Satyavati became himself the Brahma of that
sacrifice. And that bull of the Dhananjaya race, Susaman, became the
chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became
the Adhyaryu, and Paila--the son of Vasu and Dhaumya became the Hotris.
And O bull of the Bharata race, the disciples and the sons of these men,
all well-acquainted with the Vedas and the branches of the Vedas, became
Hotragts. And all of them, having uttered benedictions and recited the
object of the sacrifice, worshipped, according to the ordinance the large
sacrificial compound. Commanded by the Brahmanas, builders and artificers
erected numerous edifices there that were spacious and well-perfumed like
unto the temples of the gods. After these were finished, that best of
kings and that bull among men Yudhishthira. commanded his chief adviser
Sahadeva, saying,--‘Despatch thou, without loss of time, messengers
endued with speed to invite all to the sacrifice. And Sahadeva, hearing
these words of the king, despatched messengers telling them,--‘Invite ye
all the Brahmanas in the kingdom and all the owners of land (Kshatriyas)
and all the Vaisyas and also all the respectable Sudras, and bring them
hither!’

Vaisampayana continued,--“Endued with speed, these messengers then, thus
commanded, invited everybody according to the orders of the Pandava,
without losing any time, and brought with them many persons, both friends
and strangers. Then, O Bharata, the Brahmanas at the proper time
installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And
after the ceremony of installation was over, that foremost of men, the
virtuous king Yudhishthira the just like the god Dharma himself in human
frame, entered the sacrificial compound, surrounded by thousands of
Brahmanas and his brothers and the relatives and friends and counsellors,
and by a large number of Kshatriya kings who had come from various
countries, and by the officers of State. Numerous Brahmanas, well-skilled
in all branches of knowledge and versed in the Vedas and their several
branches, began to pour in from various countries. Thousands of
craftsmen, at the command of king Yudhishthira the just, erected for
those Brahmanas with their attendants separate habitations well-provided
with food and clothes and the fruits and flowers of every season. And, O
king, duly worshipped by the monarch the Brahmanas continued to reside
there passing their time in conversation on diverse topics and beholding
the performances of actors and dancers. And the clamour of high-souled
Brahmanas, cheerfully eating and talking, was heard there without
intermission. ‘Give,’ and ‘Eat’ were the words that were heard there
incessantly and every day. And, O Bharata, king Yudhishthira the just
gave unto each of those Brahmanas thousands of kine and beds and gold
coins and damsels.

Thus commenced on earth the sacrifice of that unrivalled hero, the
illustrious son of Pandu, like the sacrifice in heaven of Sakra himself.
Then that bull among men, king Yudhishthira despatched Nakula the son of
Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and
Vidura and Kripa and those amongst his cousins that were well-disposed
towards him.”



SECTION XXXIII

Vaisampayana said,--“the ever-victorious Nakula, the son of Pandu, having
reached Hastinapura, formally invited Bhishma and Dhritarashtra. The
elder of the Kuru race with the preceptor at their head, invited with due
ceremonies, came with joyous hearts to that sacrifice, with Brahmanas
walking before them. And, O hull of the Bharata race, having heard of
king Yudhishthira’s sacrifice, hundreds of other Kshatriyas acquainted
with the nature of the sacrifice, with joyous hearts came there from
various countries, desiring to behold king Yudhishthira the son of Pandu
and his sacrificial mansion, and brought with them many costly jewels of
various kinds. And Dhritarashtra and Bhishma and Vidura of high
intelligence; and all Kaurava brothers with Duryyodhana at their head;
and Suvala the king of Gandhara and Sakuni endued with great strength;
and Achala, and Vrishaka, and Karna that foremost of all charioteers; and
Salya endued with great might and the strong Valhika; and Somadatta, and
Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa,
Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons,
and Salya that lord of earth and that great car warrior king Bhagadatta
of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy
regions on the sea-shore; and many mountain kings, and king Vrihadvala;
and Vasudeva the king of the Paundrayas, and the kings of Vanga and
Kalinga; and Akastha and Kuntala and the kings of the Malavas and the
Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira,
and king Kuntibhoja of great energy and king Gauravahana, and all the
other heroic kings of Valhika; and Virata with his two sons, and Mavella
endued with great might; and various kings and princes ruling in various
countries; and, O Bharata king Sisupala endued with great energy and
invincible in battle accompanied by his son--all of them came to the
sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and
Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and
Ulmuka and Nishatha and the brave Angavaha; and innumerable other
Vrishnis--all mighty car-warriors--came there.

“These and many other kings from the middle country came, O monarch, to
that great Rajasuya sacrifice of the son of Pandu. And, O king, at the
command of king Yudhishthira the just, mansions were assigned to all
those monarchs, that were full of various kinds of edibles and adorned
with tanks and tall trees. And the son of Dharma worshipped all those
illustrious monarchs as they deserved. Worshipped by the king they
retired to mansions that were assigned to them. Those mansions were
(white and high) like the cliffs of Kailasa, and delightful to behold,
and furnished with every kind of furniture. They were enclosed on all
sides with well-built and high white-washed walls; their windows were
covered with net-works of gold and their interiors were furnished with
rows of pearls, their flights of stairs were easy of ascent and the
floors were all laid over with costly carpets. They were all hung over
with garlands of flowers and perfumed with excellent aloes. White as snow
or the moon, they looked extremely handsome even from the distance of a
yojana. Their doors and entrances were set uniformly and were wide enough
to admit a crowd of persons. Adorned with various costly articles and
built with various metals, they looked like peaks of the Himavat. Having
rested a while in those mansions the monarchs beheld king Yudhishthira
the just surrounded by numerous Sadasyas (sacrificial priests) and ever
performing sacrifices distinguished by large gifts to Brahmanas. That
sacrificial mansion wherein were present the kings and Brahmanas and
great Rishis looked, O king, as handsome as heaven itself crowded with
the gods!”

Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha
Parva.



SECTION XXXIV

Vaisampayana said,--“then, O king, Yudhishthira, having approached and
worshipped his grandfather and his preceptor, addressed Bhishma and Drona
and Kripa and the son of Drona and Duryyodhana and Vivingsati, and
said,--‘Help me ye all in the mater of this sacrifice. This large
treasure that is here is yours. Consult ye with one another and guide me
as ye desire.

“The eldest of the sons of Pandu, who had been installed at the
sacrifice, having said this unto all, appointed every one of them to
suitable offices. He appointed Dussasana to superintend the department of
food and other enjoyable articles. Aswatthama was asked to attend on the
Brahmanas. Sanjaya was appointed to offer return-worship unto the kings.
Bhishma and Drona, both endued with great intelligence, were appointed to
see what was done and what was left undone. And the king appointed Kripa
to look after the diamonds and gold and the pearls and gems, as also
after the distribution of gifts to Brahmanas. And so other tigers among
men were appointed to similar offices. Valhika and Dhritarashtra and
Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying
themselves as lords of the sacrifice. Vidura otherwise called Kshatta,
conversant with every rule of morality, became the disburser. Duryyodhana
became the receiver of the tributes that were brought by the kings.
Krishna who was himself the centre of all worlds and round whom moved
every creature, desirous of acquiring excellent fruits, was engaged at
his own will in washing the feet of the Brahmanas.

“And desirous of beholding that sacrificial mansion, as also king
Yudhishthira the just, none came there with tribute less than a thousand
(in number, weight or measure). Everyone honoured the king Yudhishthira
the just with large presents of jewels. And each of the kings made a
present of his wealth, flattering himself with the proud belief that the
jewels he gave would enable the Kuru king Yudhisthira to complete his
sacrifice. And, O monarch, the sacrificial compound of the illustrious
son of Kunti looked extremely handsome--with the multitude of palaces
built so as to last for ever and crowded with guards and warriors. These
were so high that their tops touched the cars of the gods that came to
behold that sacrifice; as also with the cars themselves of the
celestials, and with the dwelling of the Brahmanas and the mansions made
there for the kings resembling the cars of the celestials and adorned
with gems and filled with every kind of wealth, and lastly with crowds of
the kings that came there all endued with beauty and wealth. Yudhisthira,
as though vying with Varuna himself in wealth, commenced the sacrifice
(of Rajasuya) distinguished by six fires and large gifts to Brahmanas.
The King gratified everybody with presents of great value and indeed with
every kind of object that one could desire. With abundance of rice and of
every kind of food, as also with a mass of jewels brought as tribute,
that vast concourse consisted of persons every one of whom was fed to the
full. The gods also were gratified at the sacrifice by the Ida, clarified
butter, Homa and libations poured by the great Rishis versed in mantras
and pronunciation. Like the gods, the Brahmanas also were gratified with
the sacrificial gifts and food and great wealth. And all the other orders
of men also were gratified at that sacrifice and filled with joy.”



SECTION XXXV

(Arghyaharana Parva)

“Vaisampayana said,--On the last day of the sacrifice when the king was
to be sprinkled over with the sacred water, the great Brahmana Rishis
ever deserving of respectful treatment, along with the invited kings,
entered together the inner enclosure of the sacrificial compound. And
those illustrious Rishis with Narada as their foremost, seated at their
ease with those royal sages within that enclosure, looked like the gods
seated in the mansion of Brahma in the company of the celestial Rishis.
Endued with immeasurable energy those Rishis, having obtained leisure,
started various topics of conversation. ‘This is so,’ ‘This is not so,’
‘This is even so.’ ‘This cannot be otherwise,’--thus did many of them
engage in discussions with one another. Some amongst the disputants, by
well-chosen arguments made the weaker position appear the stronger and
the stronger the weaker. Some disputants endued with great intelligence
fell upon the position urged by others like hawks darting at meat thrown
up into the air, while some amongst them versed in the interpretations of
religious treatises and others of rigid vows, and well-acquainted with
every commentary and gloss engaged themselves in pleasant converse. And,
O king, that platform crowded with gods, Brahmanas and great Rishis
looked extremely handsome like the wide expanse of the firmament studded
with stars. O monarch, there was then no Sudra near that platform of
Yudhisthira’s mansion, nor anybody that was without vows.

“And Narada, beholding the fortunate Yudhisthira’s prosperity that was
born of that sacrifice, became highly gratified. Beholding that vast
concourse all the Kshatriyas, the Muni Narada, O king of men, became
thoughtful. And, O bull amongst men, the Rishi began to recollect the
words he had heard of old in the mansion of Brahma regarding the
incarnation on earth of portions of every deity. And knowing, O son of
the Kuru race, that that was a concourse (of incarnate) gods, Narada
thought in his mind of Hari with eyes like lotus-petals. He knew that
that creator himself of every object one, that exalted of all
gods--Narayana--who had formerly commanded the celestials, saying,--‘Be
ye born on earth and slay one another and come back to heaven’--that
slayer of all the enemies of the gods, that subjugator of all hostile
towns, in order to fulfil his own promise, had been born in the Kshatriya
order. And Narada knew that the exalted and holy Narayana, also called
Sambhu the lord of the universe, having commanded all the celestials
thus, had taken his birth in the race of Yadus and that foremost of all
perpetuator of races, having sprung from the line of the Andhaka-Vrishnis
on earth was graced with great good fortune and was shining like the moon
herself among stars. Narada knew that Hari the grinder of foes, whose
strength of arm was ever praised by all the celestials with Indra among
them, was then living in the world in human form. Oh, the Self-Create
will himself take away (from the earth) this vast concourse of Kshatriyas
endued with so much strength. Such was the vision of Narada the
omniscient who knew Hari or Narayana to be that Supreme Lord whom
everybody worshipped with sacrifice. And Narada, gifted with great
intelligence and the foremost of all persons and conversant with
morality, thinking of all this, sat at that sacrifice of the wise king
Yudhisthira the just with feelings of awe.

“Then Bhishma, O king, addressing king Yudhisthira the just, said, “O
Bharata, let Arghya (an article of respect) be offered unto the kings as
each of them deserveth. Listen, O Yudhishthira, the preceptor, the
sacrificial priest, the relative, the Snataka, the friend, and the king,
it hath been said are the six that deserve Arghya. The wise have said
that when any of these dwell with one for full one year he deserveth to
be worshipped with Arghya. These kings have been staying with us for some
time. Therefore, O king, let Arghyas be procured to be offered unto each
of them. And let an Arghya be presented first of all unto him among those
present who is the foremost.

“Hearing these words of Bhishma, Yudhishthira said--‘O Grandsire, O thou
of the Kuru race, whom thou deemest the foremost amongst these and unto
whom the Arghya should be presented by us, O tell me.’

“Vaisampayana continued,--Then, O Bharata, Bhishma the son of Santanu,
judged it by his intelligence that on earth Krishna was the foremost of
all. And he said--‘As is the sun among all luminous objects, so is the
one (meaning Krishna) (who shines like the sun) among us all, in
consequence of his energy, strength and prowess. And this our sacrificial
mansion is illuminated and gladdened by him as a sunless region by the
sun, or a region of still air by a gust of breeze. Thus commanded by
Bhishma, Sahadeva endued with great prowess duly presented the first
Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna
also accepted it according to the forms of the ordinance. But Sisupala
could not bear to see that worship offered unto Vasudeva. And this mighty
king of Chedi, reproving in the midst of that assembly both Bhishma and.
Yudhishthira, censured Vasudeva thereafter.”



SECTION XXXVI

“Sisupala said--‘O thou of the Kuru race, this one of the Vrishni race
doth not deserve royal worship as if he were a king, in the midst of all
these illustrious monarchs. O son of Pandu, this conduct of thine in thus
willingly worshipping him with eyes like lotus-petals is not worthy of
the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not
what morality is, for that is very subtle. Bhishma, this son also of
Ganga is of little knowledge and hath transgressed the rules of morality
(by giving ye such counsel). And, O Bhishma, if one like thee, possessed
of virtue and morality acteth from motives of interest, he is deserving
of censure among the honest and the wise. How doth he of the Dasarha
race, who is not even a king, accept worship before these kings and how
is it that he hath been worshipped by ye? O bull of the Kuru race, if
thou regardest Krishna as the oldest in age, here is Vasudeva, and how
can his son be said so in his presence? Or, if thou regardest Vasudeva as
your well-wisher and supporter, here is Drupada; how then can Madhava
deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as
preceptor? When Drona is here, how hast thou worshipped him of the
Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?
When old Dwaipayana is here, how hath Krishna been worshipped by thee?
Again when old Bhishma, the son of Santanu, that foremost of men who is
not to die save at his own wish is here, why, O king, hath Krishna been
worshipped by thee? When the brave Aswatthaman, versed in every branch of
knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,
been worshipped by thee? When that King of kings, Duryyodhana, that
foremost of men, is here, as also Kripa the preceptor of the Bharata
princes, why hath Krishna been worshipped by thee? How, O son of Pandu,
passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped
Krishna? When the invincible Bhishmaka and king Pandya possessed of every
auspicious mark, and that foremost of kings--Rukmi and Ekalavya and
Salya, the king of the Madras, are here, how, O son of Pandu, hast thou
offered the first worship unto Krishna? Here also is Karna ever boasting
of his strength amongst all kings, and (really) endued with great might,
the favourite disciple of the Brahmana Jamadagnya, the hero who
vanquished in battle all monarchs by his own strength alone. How, O
Bharata, hast thou, passing him over, offered the first worship unto
Krishna? The slayer of Madhu is neither a sacrificial priest nor a
preceptor, nor a king. That thou hast notwithstanding all these
worshipped him, O chief of the Kurus, could only have been from motives
of gain. If, O Bharata, it was your wish to offer the first worship unto
the slayer of Madhu, why were these monarchs brought here to be insulted
thus? We have not paid tributes to the illustrious son of Kunti from
fear, from desire of gain, or from having been won over by conciliation.
On the other hand, we have paid him tribute simply because he hath been
desirous of the imperial dignity from motives of virtue. And yet he it is
that thus insulteth us. O king, from what else, save motives of insult,
could it have been that thou hast worshipped Krishna, who possesseth not
the insignia of royalty, with the Arghya in the midst of the assembled
monarchs? Indeed, the reputation for virtue that the son of Dharma hath
acquired, hath been acquired by him without cause, for who would offer
such undue worship unto one that hath fallen off from virtue. This wretch
born in the race of the Vrishnis unrighteously slew of old the
illustrious king Jarasandha. Righteousness hath today been abandoned by
Yudhishthira and meanness only hath been displayed by him in consequence
of his having offered the Arghya to Krishna. If the helpless sons of
Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to
have enlightened them as to thy claims to the first worship? Why also, O
Janarddana, didst thou accept the worship of which thou art unworthy,
although it was offered unto thee by those mean-minded princes? Thou
thinkest much of the worship unworthily offered unto thee, like a dog
that lappeth in solitude a quantity of clarified butter that it hath
obtained. O Janarddana, this is really no insult offered unto the
monarchs; on the other hand it is thou whom the Kurus have insulted.
Indeed, O slayer of Madhu, as a wife is to one that is without virile
power, as a fine show is to one that is blind, so is this royal worship
to thee who art no king. What Yudhishthira is, hath been seen; what
Bhishma is, hath been seen; and what this Vasudeva is hath been seen.
Indeed, all these have been seen as they are!”

“Having spoken these words, Sisupala rose from his excellent seat, and
accompanied by the kings, went out of that assembly.”



SECTION XXXVII

“Vaisampayana said,--Then the king Yudhishthira hastily ran after
Sisupala and spoke unto him sweetly and in a conciliating tone the
following words,--‘O lord of earth, what thou hast said is scarcely
proper for thee. O king, it is highly sinful and needlessly cruel. Insult
not Bhishma, O king, by saying that he doth not know what virtue is.
Behold, these many kings, older than thou art, all approve of the worship
offered unto Krishna. It behoveth thee to bear it patiently like them. O
ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so
well as this one of the Kuru race.’”

“Bhishma also, after this, said,--He that approveth not the worship
offered unto Krishna, the oldest one in the universe, deserveth neither
soft words nor conciliation. The chief of warriors of the Kshatriya rare
who having overcome a Kshatriya in battle and brought him under his
power, setteth him free, becometh the guru (preceptor or master) of the
vanquished one. I do not behold in this assembly of kings even one ruler
of men who hath not been vanquished in battle by the energy of this son
of the Satwata race. This one (meaning Krishna) here, of undefiled glory,
deserveth to be worshipped not by ourselves alone, but being of mighty
arms, he deserveth to be worshipped by the three worlds also. Innumerable
warriors among Kshatriyas have been vanquished in battle by Krishna. The
whole universe without limit is established in him of the Vrishni race.
Therefore do we worship Krishna amongst the best and the oldest, and not
others. It behoveth thee not to say so. Let thy understanding be never
so. I have, O king, waited upon many persons that are old in knowledge. I
have heard from all those wise men, while talking; of the numerous
much-regarded attributes of the accomplished Sauri. I have also heard
many times all the acts recited by people that Krishna of great
intelligence hath performed since his birth. And, O king of Chedi, we do
not from caprice, or keeping in view our relationship or the benefits he
may confer on us, worship Janarddana who is worshipped by the good on
earth and who is the source of the happiness of every creature. We have
offered unto him the first worship because of his fame, his heroism, his
success. There is none here of even tender years whom we have not taken
into consideration. Passing over many persons that are foremost for their
virtues, we have regarded Hari as deserving of the first worship. Amongst
the Brahmanas one that is superior in knowledge, amongst the Kshatriyas
one that is superior in strength, amongst the Vaisyas one that is
superior in possessions and wealth, and amongst the Sudras one that is
superior in years, deserveth to be worshipped. In the matter of the
worship offered unto Govinda, there are two reason, viz., knowledge of
the Vedas and their branches, and also excess of strength. Who else is
there in the world of men save Kesava that is so distinguished? Indeed,
liberality, cleverness, knowledge of the Vedas, bravery, modesty,
achievements, excellent intelligence, humility, beauty, firmness,
contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye
kings; it behoveth ye to approve of the worship that hath been offered
unto Krishna who is of great accomplishments, who as the preceptor, the
father, the guru, is worthy of the Arghya and deserving of (everybody’s)
worship. Hrishikesa is the sacrificial priest, the guru, worthy of being
solicited to accept one’s daughter in marriage, the Snataka, the king,
the friend: therefore hath Achyuta been worshipped by us. Krishna is the
origin of the universe and that in which the universe is to dissolve.
Indeed, this universe of mobile and immobile creatures hath sprung into
existence from Krishna only. He is the unmanifest primal cause (Avyakta
Prakriti), the creator, the eternal, and beyond the ken of all creatures.
Therefore doth he of unfading glory deserve highest worship. The
intellect, the seat of sensibility, the five elements, air, heat, water,
ether, earth, and the four species of beings (oviparous, viviparous, born
of filthy damp and vegetal) are all established in Krishna. The sun, the
moon, the constellations, the planets, all the principal directions, the
intermediate directions, are all established in Krishna. As the Agnihotra
is the foremost among all Vedic sacrifices, as the Gayatri is the
foremost among metres, as the king is the foremost among men, as the
ocean is the foremost among all rivers, as the moon is the foremost among
all constellations, as the sun is the foremost among all luminous bodies,
as the Meru is the foremost among all mountains, as Garuda is the
foremost among all birds, so as long as the upward, downward, and sideway
course of the universe lasteth, Kesava is the foremost in all the worlds
including the regions of the celestials. This Sisupala is a mere boy and
hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna
thus. This ruler of Chedi will never see virtue in that light in which
one that is desirous of acquiring high merit will see it. Who is there
among the old and the young or among these illustrious lords of earth
that doth not regard Krishna as deserving of worship or that doth not
worship Krishna? If Sisupala regardeth this worship as undeserved, it
behoveth him to do what is proper in this matter.’”



SECTION XXXVIII

“Vaisampayana said,--The mighty Bhishma ceased, having said this.
Sahadeva then answered (Sisupala) in words of grave import, saying,--‘If
amongst ye there be any king that cannot bear to see Kesava of dark hue,
the slayer of Kesi, the possessor of immeasurable energy, worshipped by
me, this my foot is placed on the heads of all mighty ones (like him).
When I say this, let that one give me an adequate reply. And let those
kings that possess intelligence approve the worship of Krishna who is the
preceptor, the father, the guru, and deserveth the Arghya and the worship
(already offered unto him).’

“When Sahadeva thus showed his foot, no one among those intelligent and
wise and proud and mighty monarchs said anything. And a shower of flowers
fell on Sahadeva’s head, and an incorporeal voice said--‘Excellent,
excellent.’ Then Narada clad in black deer-skin, speaking of both the
future and the past, that dispeller of all doubts, fully acquainted with
all the worlds, said in the midst of innumerable creatures, these words
of the clearest import,--‘Those men that will not worship the lotus-eyed
Krishna should be regarded as dead though moving, and should never be
talked to on any occasion.’”

“Vaisampayana continued,--Then that god among men, Sahadeva cognisant of
the distinction between a Brahmana and a Kshatriya, having worshipped
those that deserved worship, completed that ceremony. But upon Krishna
having received the first worship, Sunitha (Sisupala) that mower of
foes--with eyes red as copper from anger, addressed those rulers of men
and said,--‘When I am here to head ye all, what are ye thinking of now?
Arrayed let us stand in battle against the assembled Vrishnis and the
Pandavas?’ And the bull of the Chedis, having thus stirred the kings up,
began to consult with them how to obstruct the completion of the
sacrifice. All the invited monarchs who had come to the sacrifice, with
Sunitha as their chief, looked angry and their faces became pale. They
all said, ‘We must so act that the final sacrificial rite performed by
Yudhishthira and the worship of Krishna may not be regarded as having
been acquiesced in by us. And impelled by a belief in their power and
great assurance, the kings, deprived of reason through anger, began to
say this. And being moved by self-confidence and smarting under the
insult offered unto them, the monarchs repeatedly exclaimed thus. Though
their friends sought to appease them, their faces glowed with anger like
those of roaring lions driven away from their preys. Krishna then
understood that the vast sea of monarchs with its countless waves of
troops was preparing for a terrific rush.”



SECTION XXXIX

(Sisupala-badha Parva)

“Vaisampayana said,--Beholding that vast assembly of kings agitated with
wrath, even like the terrific sea agitated by the winds that blow at the
time of the universal dissolution, Yudhishthira addressing the aged
Bhishma, that chief of intelligent men and the grandsire of the Kurus,
even like Puruhita (Indra) that slayer of foes, of abundant energy
addressing Vrihaspati, said,--‘This vast ocean of kings, hath been
agitated by wrath. Tell me, O Grandsire, what I should do in view of
this. O Grandsire, now what I should do that my sacrifice may not be
obstructed and my subjects may not be injured.’

“When king Yudhishthira the just, conversant with morality, said this,
Bhishma the grandsire of the Kurus, spoke these words in reply,--‘Fear
not, O tiger of the Kurus. Can the dog slay the lion? I have before this
found out a way that is both beneficial and comfortable to practise. As
dogs in a pack approaching the lion that is asleep bark together, so are
all these lords of earth. Indeed, O child, like dogs before the lion,
these (monarchs) are barking in rage before the sleeping lion of the
Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh
up, this chief of the Chedis--this lion among men--maketh these monarchs
look like lions. O child, O thou foremost of all monarchs, this Sisupala
possessed of little intelligence is desirous of taking along with him all
these kings, through the agency of him who is the soul of the universe,
to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of
taking back unto himself the energy that existeth in this Sisupala. O
Chief of all intelligent men, O son of Kunti, the intelligence of this
wicked-minded king of the Chedis, as also of all these monarchs, hath
become perverse. Indeed, the intelligence of all those whom this tiger
among men desireth to take unto himself, becometh perverse even like that
of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as
also the destroyer of all created beings of the four species, (oviparous,
etc.,) existing in the three worlds.’”

“Vaisampayana continued--Then the ruler of Chedis, having heard these
words of Bhishma, addressed the latter, O Bharata, in words that were
stern and rough.”



SECTION XL

‘Sisupala said,--‘Old and infamous wretch of thy race, art thou not
ashamed of affrighting all these monarchs with these numerous false
terrors! Thou art the foremost of the Kurus, and living as thou dost in
the third state (celibacy) it is but fit for thee that thou shouldst give
such counsel that is so wide of morality. Like a boat tied to another
boat or the blind following the blind, are the Kurus who have thee for
their guide. Thou hast once more simply pained our hearts by reciting
particularly the deeds of this one (Krishna), such as the slaying of
Putana and others. Arrogant and ignorant as thou art, and desirous of
praising Kesava, why doth not this tongue of thine split up into a
hundred parts? How dost thou, superior as thou art in knowledge, desire
to praise that cow-boy in respect of whom even men of little intelligence
may address invectives? If Krishna in his infancy slew a vulture, what is
there remarkable in that, or in that other feat of his, O Bhishma, viz.,
in his slaughter of Aswa and Vrishava, both of whom were unskilled in
battle? If this one threw drown by a kick an inanimate piece of wood,
viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what
is there remarkable in this one’s having supported for a week the
Govardhan mount which is like an anthill? ‘While sporting on the top of a
mountain this one ate a large quantity of food,’--hearing these words of
thine many have wondered exceedingly. But, O thou who art conversant with
the rules of morality, is not this still more wrongful that that great
person, viz., Kansa, whose food this one ate, hath been slain by him?
Thou infamous one of the Kuru race, thou art ignorant of the rules of
morality. Hast thou not ever heard, from wise men speaking unto thee,
what I would now tell thee? The virtuous and the wise always instruct the
honest that weapons must never be made to descend upon women and kine and
Brahmanas and upon those whose food hath been taken, as also upon those
whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these
teachings hath been thrown away by thee. O infamous one of the Kuru race,
desiring to praise Kesava, thou describest him before me as great and
superior in knowledge and in age, as if I knew nothing. If at thy word, O
Bhishma, one that hath slain women (meaning Putana) and kine be
worshipped, then what is to become of this great lesson? How can one who
is such, deserve praise, O Bhishma? ‘This one is the foremost of all wise
men,--‘This one is the lord of the universe’--hearing these words of
thine, Janarddana believeth that these are all true. But surely, they are
all false. The verses that a chanter sings, even if he sings them often,
produce no impression on him. And every creature acts according to his
disposition, even like the bird Bhulinga (that picks the particles of
flesh from between the lion’s teeth, though preaching against rashness).
Assuredly thy disposition is very mean. There is not the least doubt
about it. And so also, it seemeth, that the sons of Pandu who regard
Krishna as deserving of worship and who have thee for their guide, are
possessed of a sinful disposition. Possessing a knowledge of virtue, thou
hast fallen off from the path of the wise. Therefore thou art sinful.
Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,
will so act as thou hast done from motives of virtue? If thou knowest the
ways of the morality, if thy mind is guided by wisdom, blessed be thou.
Why then, O Bhishma, was that virtuous girl Amva, who had set her heart
upon another, carried off by thee, so proud of wisdom and virtue? Thy
brother Vichitravirya conformably to the ways of the honest and the
virtuous, knowing that girl’s condition, did not marry her though brought
by thee. Boasting as thou dost of virtue, in thy very sight, upon the
widow of thy brother were sons begotten by another according to the ways
of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which
thou leadest either from ignorance or from impotence, is fruitless. O
thou who art conversant with virtue, I do not behold thy well-being. Thou
who expoundest morality in this way dost not seem to have ever waited
upon the old. Worship, gift, study,--sacrifices distinguished by large
gifts to the Brahmanas,--these all equal not in merit even one-sixteenth
part of that which is obtainable by the possession of a son. The merit, O
Bhishma, that is acquired by numberless vows and fasts assuredly becomes
fruitless in the case of one that is childless. Thou art childless and
old and the expounder of false morality. Like the swan in the story, thou
shalt now die at the hands of thy relatives. Other men possessed of
knowledge have said this of old. I will presently recite it fully in thy
hearing.

“There lived of yore an old swan on the sea-coast. Ever speaking of
morality, but otherwise in his conduct, he used to instruct the feathery
tribe. Practise ye virtue and forego sin,--these were the words that
other truthful birds, O Bhishma, constantly heard him utter And the other
oviparous creatures ranging the sea, it hath been heard by us, O Bhishma
use for virtue’s sake to bring him food. And, O Bhishma, all those other
birds, keeping their eggs, with him, ranged and dived in the waters of
the sea. And the sinful old swan, attentive to his own pursuits, used to
eat up the eggs of all those birds that foolishly trusted in him. After a
while when the eggs were decreasing in number, a bird of great wisdom had
his suspicions roused and he even witnessed (the affair) one day. And
having witnessed the sinful act of the old swan, that bird in great
sorrow spoke unto all the other birds. Then, O thou best of the Kurus,
all those birds witnessing with their own eyes the act of the old swan,
approached that wretch of false conduct and slew him.

“Thy behaviour, O Bhishma, is even like that of the old swan. These lords
of earth might slay thee in anger like those creatures of the feathery
tribe slaying the old swan. Persons conversant with the Puranas recite a
proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,
repeat it to thee fully. It is even this: O thou that supportest thyself
on thy wings, though thy heart is affected (by the passions), thou
preachest yet (of virtue); but this thy sinful act of eating up the eggs
transgresseth thy speech!”



SECTION XLI

“Sisupala said,--“That mighty king Jarasandha who desired not to fight
with Krishna, saying ‘He is a slave,’ was worthy of my greatest esteem.
Who will regard as praiseworthy the act which was done by Kesava, as also
by Bhima and Arjuna, in the matter of Jarasandha’s death? Entering by an
improper gate, disguised as a Brahmana, thus Krishna observed the
strength of king Jarasandha. And when that monarch offered at first unto
this wretch water to wash his feet, it was then that he denied his
Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou
of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was
this Krishna that refused that monarch’s request. If this one is the lord
of the universe, as this fool representeth him to be, why doth he not
regard himself as a Brahmana? This, however, surpriseth me greatly that
though thou leadest the Pandavas away from the path of the wise, they yet
regard thee as honest. Or, perhaps, this is scarcely a matter of surprise
in respect of those that have thee, O Bharata, womanish in disposition
and bent down with age, for their counsellor in everything.”

“Vaisampayana continued,--Hearing these words of Sisupala, harsh both in
import and sound, that foremost of mighty men, Bhimasena endued with
energy became angry. And his eyes, naturally large and expanding and like
unto lotus leaves became still more extended and red as copper under the
influence of that rage. And the assembled monarchs beheld on his forehead
three lines of wrinkles like the Ganga of treble currents on the
treble-peaked mountain. When Bhimasena began to grind his teeth in rage,
the monarchs beheld his face resembling that of Death himself, at the end
of the Yuga, prepared to swallow every creature. And as the hero endued
with great energy of mind was about to leap up impetuously, the
mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the
celestial generalissimo). And, O Bharata, Bhima’s wrath was soon appeased
by Bhishma, the grand-sire of the Kurus, with various kinds of counsel.
And Bhima, that chastiser of foes, could not disobey Bhishma’s words,
like the ocean that never transgresseth (even when swollen with the
waters of the rainy season) its continents. But, O king, even though
Bhima was angry, the brave Sisupala depending on his own manhood, did not
tremble in fear. And though Bhima was leaping up impetuously every
moment, Sisupala bestowed not a single thought on him, like a lion that
recks not a little animal in rage. The powerful king of Chedi, beholding
Bhima of terrible prowess in such rage, laughingly said,--‘Release him, O
Bhishma! Let all the monarchs behold him scorched by my prowess like an
insect in fire.’ Hearing these words of the ruler of the Chedis, Bhishma,
that foremost of the Kurus and chief of all intelligent men, spoke unto
Bhima these words.”



SECTION XLII

“Bhishma said,--This Sisupala was born in the line of the king of Chedi
with three eyes and four hands. As soon as he was born, he screamed and
brayed like an ass. On that account, his father and mother along with
their relatives, were struck with fear. And beholding these extraordinary
omens, his parents resolved to abandon him. But an incorporeal voice,
about this time, said unto the king and his wife with their ministers and
priest, all with hearts paralysed by anxiety, those words,--‘This thy
son, O king, that hath been born will become both fortunate and superior
in strength. Therefore thou hast no fear from him. Indeed cherish the
child without anxiety. He will not die (in childhood). His time is not
yet come. He that will slay him with weapons hath also been born.’
Hearing these words, the mother, rendered anxious by affection for her
son, addressed the invisible Being and said,--I bow with joined hands
unto him that hath uttered these words respecting my son; whether he be
an exalted divinity or any other being, let him tell me another word, I
desire to hear who will be the slayer of this my son. The invisible Being
then said,--‘He upon whose lap this child being placed the superfluous
arms of his will fall down upon the ground like a pair of five-headed
snakes, and at the sight of whom his third eye on the forehead will
disappear, will be his slayer?’ Hearing of the child’s three eyes and
four arms as also of the words of the invisible Being, all the kings of
the earth went to Chedi to behold him. The king of Chedi worshipping, as
each deserved, the monarchs that came, gave his child upon their laps one
after another. And though the child was placed upon the laps of a
thousand kings, one after another, yet that which the incorporeal voice
had said came not to pass. And having heard of all this at Dwaravati, the
mighty Yadava heroes Sankarshana and Janarddana also went to the capital
of the Chedis, to see their father’s sister--that daughter of the Yadavas
(the queen of Chedi) And saluting everybody according to his rank and the
king and queen also, and enquiring after every body’s welfare, both Rama
and Kesava took their seats. And after those heroes had been worshipped,
the queen with great pleasure herself placed the child on the lap of
Damodara. As soon as the child was placed on his lap, those superfluous
arms of his fell down and the eye on his forehead also disappeared. And
beholding this, the queen in alarm and anxiety begged of Krishna a boon.
And she said,--‘O mighty-armed Krishna, I am afflicted with fear; grant
me a boon. Thou art the assurer of all afflicted ones and that the
dispeller of everybody’s fear. Thus addressed by her. Krishna, that son
of the Yadu race, said--‘Fear not, O respected one. Thou art acquainted
with morality. Thou needest have no fear from me. What boon shall I give
thee? What shall I do, O aunt? Whether able or not, I shall do thy
bidding.’--Thus spoken to by Krishna, the queen said, ‘O thou of great
strength, thou wilt have to pardon the offences of Sisupala for my sake.
O tiger of the Yadu race. Know O lord, even this is the boon that I ask.’
Krishna then said, ‘O aunt, even when he will deserve to be slain, I will
pardon an hundred offences of his. Grieve thou not.’

“Bhishma continued,--‘Even thus, O Bhima, is this wretch of a
king--Sisupala of wicked heart, who, proud of the boon granted by
Govinda, summons thee to battle!’”



SECTION XLIII

“Bhishma said,--The will under which the ruler of Chedi summoneth thee to
fight though thou art of strength that knoweth no deterioration, is
scarcely his own intention. Assuredly, this is the purpose of Krishna
himself, the lord of the universe. O Bhima, what king is there on earth
that would dare abuse me thus, as this wretch of his race, already
possessed by Death, hath done to-day? This mighty-armed one is, without
doubt, a portion of Hari’s energy. And surely, the Lord desireth to take
back unto himself that energy of his own. In consequence of this, O tiger
of the Kuru race, this tiger-like king of Chedi, so wicked of heart,
roareth in such a way caring little for us all.”

“Vaisampayana continued,--“Hearing these words of Bhishma, the king of
Chedi could bear no more, He then replied in rage unto Bhishma in these
words.--

‘Let our foes, O Bhishma, be endued with that prowess which this Kesava
hath, whom thou like a professional chanter of hymns praisest, rising
repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in
praising others, then praise thou these kings, leaving off Krishna.
Praise thou this excellent of kings, Darada, the ruler of Valhika, who
rent this earth as soon as he was born. Praise thou, O Bhishma, this
Karna, the ruler of the territories of Anga and Vanga, who is equal in
strength unto him of a thousand eyes, who draweth a large bow, who endued
with mighty arms owneth celestial ear-rings of heavenly make with which
he was born and this coat of mail possessing the splendour of the rising
sun, who vanquished in a wrestling encounter the invincible Jarasandha
equal unto Vasava himself, and who tore and mangled that monarch. O
Bhishma, praise Drona and Aswatthaman, who both father and son, are
mighty warriors, worthy of praise, and the best of Brahmanas, and either
of whom, O Bhishma, if enraged could annihilate this earth with its
mobile and immobile creatures, as I believe. I do not behold, O Bhishma,
the king that is equal in battle unto Drona or Aswatthaman. Why wishest
thou not to praise them? Passing over Duryyodhana, that mighty-armed king
of kings, who is unequalled in whole earth girt with her seas and king
Jayadratha accomplished in weapons and endued with great prowess, and
Druma the preceptor of the Kimpurushas and celebrated over the world for
prowess, and Saradwata’s son, old Kripa, the preceptor of the Bharata
princes and endued with great energy, why dost thou praise Kesava?
Passing over that foremost of bowmen--that excellent of kings, Rukmin of
great energy, why praisest thou Kesava? Passing over Bhishmaka of
abundant energy, and king Dantavakra, and Bhagadatta known for his
innumerable sacrificial stakes, and Jayatsena the king of the Magadha,
and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda
of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud
Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of
abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind
is always inclined to sing the praises of others, why dost thou not
praise Salya and other rulers of the earth? O king, what can be done by
me when (it seemeth) thou hast not heard anything before from virtuous
old men giving lessons in morality? Hast thou never heard, O Bhishma,
that reproach and glorification, both of self and others, are not
practices of those that are respectable? There is no one that approveth
thy conduct, O Bhishma, in unceasingly praising with devotion, from
ignorance alone, Kesava so unworthy of praise. How dost thou, from thy
wish alone, establish the whole universe in the servitor and cowherd of
Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not
conformable to thy true nature, like to what may be in the bird Bhulinga,
as hath already been said by me. There is a bird called Bhulinga living
on the other side of the Himavat. O Bhishma, that bird ever uttereth
words of adverse import. Never do anything rash,--this is what she always
sayeth, but never understandeth that she herself always acteth very
rashly. Possessed of little intelligence that bird picketh from the
lion’s mouth the pieces of flesh sticking between the teeth, and at a
time when the lion is employed in eating. Assuredly, O Bhishma, that bird
liveth at the pleasure of the lion. O sinful wretch, thou always speakest
like that bird. And assuredly, O Bhishma, thou art alive at the pleasure
only of these kings. Employed in acts contrary to the opinions of all,
there is none else like thee!”

“Vaisampayana continued,--Hearing these harsh words of the ruler of
Chedi, Bhishma, O king, said in the hearing of the king of Chedi,--‘Truly
am I alive at the pleasure of these rulers of earth. But I do regard
these kings as not equal to even a straw.’ As soon as these words were
spoken by Bhishma, the kings became inflamed with wrath. And the down of
some amongst them stood erect and some began to reprove Bhishma. And
hearing those words of Bhishma, some amongst them, that were wielders of
large bows exclaimed, ‘This wretched Bhishma, though old, is exceedingly
boastful. He deserveth not our pardon. Therefore, ye kings, incensed with
rage as this Bhishma is, it is well that this wretch were slain like an
animal, or, mustering together, let us burn him in a fire of grass or
straw.’ Hearing these words of the monarchs, Bhishma the grand-sire of
the Kurus, endued with great intelligence, addressing those lords of
earth, said,--‘I do not see the end of our speeches, for words may be
answered with words. Therefore, ye lords of earth, listen ye all unto
what I say. Whether I be slain like an animal or burnt in a fire of grass
and straw, thus do I distinctly place my foot on the heads of ye all.
Here is Govinda, that knoweth no deterioration. Him have we worshipped.
Let him who wisheth for speedy death, summon to battle Madhava of dark
hue and the wielder of the discus and the mace; and falling enter into
and mingle with the body of this god!”



SECTION XLIV

“Vaisampayana said,--Hearing these words of Bhishma, the ruler of Chedi
endued with exceeding prowess, desirous of combating with Vasudeva
addressed him and said,--O Janarddana, I challenge thee. Come, fight with
me until I slay thee today with all the Pandavas. For, O Krishna, the
sons of Pandu also, who disregarding the claims of all these kings, have
worshipped thee who art no king, deserve to be slain by me along with
thee. Even this is my opinion, O Krishna, that they who from childishness
have worshipped thee, as if thou deservest it, although thou art unworthy
of worship, being only a slave and a wretch and no king, deserve to be
slain by me.’ Having said this, that tiger among kings stood there
roaring in anger. And after Sisupala had ceased, Krishna addressing all
the kings in the presence of the Pandavas, spoke these words in a soft
voice.--‘Ye kings, this wicked-minded one, who is the son of a daughter
of the Satwata race, is a great enemy of us of the Satwata race; and
though we never seek to injure him, he ever seeketh our evil. This wretch
of cruel deeds, ye kings, hearing that we had gone to the city of
Pragjyotisha, came and burnt Dwaraka, although he is the son of my
father’s sister. While king Bhoja was sporting on the Raivataka hill,
this one fell upon the attendants of that king and slew and led away many
of them in chains to his own city. Sinful in all his purpose, this
wretch, in order to obstruct the sacrifice of my father, stole the
sacrificial horse of the horse-sacrifice that had been let loose under
the guard of armed men. Prompted by sinful motives, this one ravished the
reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to
the country of the Sauviras. This injurer of his maternal uncle,
disguising himself in the attire of the king of Karusha, ravished also
the innocent Bhadra, the princess of Visala, the intended bride of king
Karusha. I have patiently borne all these sorrows for the sake of my
father’s sister. It is, however, very fortunate that all this hath
occurred today in the presence of all the kings. Behold ye all today the
hostility this one beareth towards me. And know ye also all that he hath
done me at my back. For the excess of that pride in which he hath
indulged in the presence of all these monarchs, he deserveth to be slain
by me. I am ill able to pardon today the injuries that he hath done me.
Desirous of speedy death, this fool had desired Rukmini. But the fool
obtained her not, like a Sudra failing to obtain the audition of the
Vedas.”

Vaisampayana continued,--“Hearing these words of Vasudeva, all the
assembled monarchs began to reprove the ruler of Chedi. But the powerful
Sisupala, having heard these words, laughed aloud and spoke thus,--‘O
Krishna, art thou not ashamed in saying in this assembly, especially
before all these kings that Rukmini (thy wife) had been coveted by me? O
slayer of Madhu, who else is there than thee, who regarding himself a man
would say in the midst of respectable men that his wife had been intended
for some body else? O Krishna, pardon me if thou pleasest, or pardon me
not. But angry or friendly, what canst thou do unto me?’

“And while Sisupala was speaking thus, the exalted slayer of Madhu
thought in his mind of the discus that humbleth the pride of the Asuras.
And as soon as the discus came into his hands, skilled in speech the
illustrious one loudly uttered these words,--‘Listen ye lords of earth,
why this one had hitherto been pardoned by me. As asked by his mother, a
hundred offences (of his) were to be pardoned by me. Even this was the
boon she had asked, and even this I granted her. That number, ye kings,
hath become full. I shall now slay him in your presence, ye monarchs.’
Having said this, the chief of the Yadus, that slayer of all foes, in
anger, instantly cut off the head of the ruler of Chedi by means of his
discus. And the mighty-armed one fell down like a cliff struck with
thunder. And, O monarch, the assembled kings then beheld a fierce energy,
like unto the sun in the sky, issue out of the body of the king of Chedi,
and O king, that energy then adored Krishna, possessed of eyes like lotus
leaves and worshipped by all the worlds, and entered his body. And all
the kings beholding the energy which entered that mighty-armed chief of
men regarded it as wonderful. And when Krishna had slain the king of
Chedi, the sky, though cloudless, poured showers of rain, and blasting
thunders were hurled, and the earth itself began to tremble. There were
some among the kings who spoke not a word during those unspeakable
moments but merely sat gazing at Janarddana. And some there were that
rubbed in rage their palms with their forefingers. And there were others
who deprived of reason by rage bit their lips with their teeth. And some
amongst the kings applauded him of the Vrishni race in private. And some
there were that became excited with anger; while others became mediators.
The great Rishis with pleased hearts praised Kesava and went away. And
all the high-souled Brahmanas and the mighty kings that were there,
beholding Krishna’s prowess, became glad at heart and praised him.

“Yudhishthira then commanded his brothers to perform without delay the
funeral rites of king Sisupala, the brave son of Damaghosha, with proper
respect. The sons of Pandu obeyed the behest of their brother. And
Yudhishthira then, with all the kings, installed the son of king Sisupala
in the sovereignty of the Chedis.

“Then that sacrifice, O monarch, of the king of the Kurus possessed of
great energy, blessed with every kind of prosperity, became exceedingly
handsome and pleasing unto all young men. And commenced auspiciously, and
all impediments removed, and furnished with abundance of wealth and corn,
as also with plenty of rice and every kind of food, it was properly
watched by Kesava. And Yudhishthira in due time completed the great
sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his
bow called Saranga and his discus and mace, guarded that sacrifice till
its completion. And all the Kshatriya monarchs, having approached the
virtuous Yudhishthira who had bathed after the conclusion of the
sacrifice, said these words: ‘By good fortune thou hast come out
successful. O virtuous one, thou hast obtained the imperial dignity. O
thou of the Ajamida race, by thee hath been spread the fame of thy whole
race. And, O king of kings, by this act of thine, thou hast also acquired
great religious merit. We have been worshipped by thee to the full extent
of our desires. We now tell thee that we are desirous of returning to our
own kingdoms. It behoveth thee to grant us permission.’

“Hearing these words of the monarchs, king Yudhishthira the just,
worshipping each as he deserved, commanded his brothers, saying, ‘These
monarchs had all come to us at their own pleasure. These chastisers of
foes are now desirous of returning to their own kingdoms, bidding me
farewell. Blest be ye, follow ye these excellent kings to the confines of
our own dominions.’ Hearing these words of their brother, the virtuous
Pandava princes followed the kings, one after another as each deserved.
The powerful Dhrishtadyumna followed without loss of time king Virata:
and Dhananjaya followed the illustrious and mighty charioteer Yajnasena;
and the mighty Bhimasena followed Bhishma and Dhritarashtra: and
Sahadeva, that master of battle, followed the brave Drona and his son;
and Nakula, O king, followed Suvala with his son; and the sons of
Draupadi with the son of Subhadra followed those mighty warriors--the
kings of the mountainous countries. And other bulls among Kshatriyas
followed other Kshatriyas. And the Brahmanas by thousands also went away,
duly worshipped.

“After all the Kings and the Brahmanas had gone away, the powerful
Vasudeva addressing Yudhishthira said,--‘O son of the Kuru race, with thy
leave, I also desire to go to Dwaraka. By great good fortune, thou hast
accomplished the foremost of sacrifices--Rajasuya!’ Thus addressed by
Janarddana, Yudhishthira replied, ‘Owing to thy grace, O Govinda. I have
accomplished the great sacrifice. And it is owing to thy grace that the
whole Kshatriya world having accepted my sway, had come hither with
valuable tribute. O hero, without thee, my heart never feeleth any
delight. How can I, therefore, O hero, give thee, O sinless one, leave to
go? But thou must have to go to the city of Dwaraka.’ The virtuous Hari
of worldwide fame, thus addressed by Yudhishthira, cheerfully went with
his cousin to Pritha and said,--‘O aunt, thy sons have now obtained the
imperial dignity. They have obtained vast wealth and been also crowned
with success. Be pleased with all this. Commanded by thee, O aunt, I
desire to go to Dwaraka.’ After this, Kesava bade farewell to Draupadi
and Subhadra. Coming out then of the inner apartments accompanied by
Yudhishthira, he performed his ablutions and went through the daily rites
of worship, and then made the Brahmanas utter benedictions. Then the
mighty armed Daruka came there with a car of excellent design and body
resembling the clouds. And beholding that Garuda-bannered car arrived
thither, the high-souled one, with eyes like lotus leaves, walked round
it respectfully and ascending on it set out for Dwaravati. And king
Yudhishthira the just, blessed with prosperity, accompanied by his
brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like
lotus leaves, stopping that best of cars for a moment, addressing
Yudhishthira the son of Kunti, said,--‘O king of kings, cherishest thou
thy subjects with ceaseless vigilance and patience. And as the clouds are
unto all creatures, as the large tree of spreading bough is unto birds,
as he of a thousand eyes is unto the immortals, be thou the refuge and
support of thy relatives. And Krishna and Yudhishthira having thus talked
unto each other took each other’s leave and returned to their respective
homes. And, O king, after the chief of the Satwata race had gone to
Dwaravati, king Duryodhana alone, with king Suvala’s son, Sakuni,--these
bulls among men,--continued to live in that celestial assembly house.



SECTION XLV

(Dyuta Parva)

Vaisampayana said,--“when that foremost of sacrifices, the Rajasuya so
difficult of accomplishment, was completed, Vyasa surrounded by his
disciples presented himself before Yudhishthira. And Yudhishthira, upon
beholding him quickly rose from his seat, surrounded by his brothers, and
worshipped the Rishi who was his grand-father, with water to wash his
feet and the offer of a seat. The illustrious one having taken his seat
on a costly carpet inlaid with gold, addressed king Yudhishthira the just
and said.--‘Take thy seat’. And after the king had taken his seat
surrounded by his brothers, the illustrious Vyasa, truthful in speech
said,--‘O son of Kunti, thou growest from good fortune. Thou hast
obtained imperial sway so difficult of acquisition. And O perpetuator of
the Kuru race, all the Kauravas have prospered in consequence of thee. O
Emperor, I have been duly worshipped. I desire now to go with thy leave!
King Yudhishthira the just, thus addressed by the Rishi of dark hue,
saluted (him) his grandfather and touching his feet said,--‘O chief of
men, a doubt difficult of being dispelled, hath risen within me. O bull
among regenerate ones, save thee there is none to remove it. The
illustrious Rishi Narada said that (as a consequence of the Rajasuya
sacrifice) three kinds of portents, viz., celestial, atmospherical and
terrestrial ones happen. O grandsire, have those portents been ended by
the fall of the kind of the Chedis?’’

Vaisampayana continued,--“Hearing these words of the king, the exalted
son of Parasara, the island-born Vyasa of dark hue, spoke these
words,--‘For thirteen years, O king, those portents will bear mighty
consequences ending in destruction, O king of kings, of all the
Kshatriyas. In course of time, O bull of the Bharata race, making thee
the sole cause, the assembled Kshatriyas of the world will be destroyed,
O Bharata, for the sins of Duryodhana and through the might of Bhima and
Arjuna. In thy dream, O king of kings thou wilt behold towards the end of
this might the blue throated Bhava, the slayer of Tripura, ever absorbed
in meditation, having the bull for his mark, drinking off the human
skull, and fierce and terrible, that lord of all creatures, that god of
gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha,
armed with the trident and the bow called Pinaka, and attired in tiger
skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and
seated on his bull, gazing unceasingly towards the direction (south)
presided over by the king of the Pitris. Even this will be the dream thou
wilt dream today, O king of kings. Do not grieve for dreaming such a
dream. None can rise superior to the influence of Time. Blest be thou! I
will now proceed towards the Kailasa mountain. Rule thou the earth with
vigilance and steadiness, patiently bearing every privation!’”

Vaisampayana continued,--“Having said this, the illustrious and
island-born Vyasa of dark hue, accompanied by his disciples ever
following the dictates of the Vedas, proceeded towards Kailasa. And after
the grand-father had thus gone away, the king afflicted with anxiety and
grief, began to think continuously upon what the Rishi hath said. And he
said to himself, ‘Indeed what the Rishi hath said must come to pass. We
will succeed in warding off the fates by exertion alone?’ Then
Yudhishthira endued with great energy addressing all his brothers, said,
‘Ye tigers among men, ye have heard what the island-born Rishi hath told
me. Having heard the words of the Rishi, I have arrived at this firm
resolution viz., that I should die, as I am ordained to be the cause of
the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended
so what need is there for me to live?’ Hearing these words of the king,
Arjuna replied, ‘O king, yield not thyself to this terrible depression
that is destructive of reason. Mustering fortitude, O great king, do what
would be beneficial.’ Yudhishthira then, firm in truth, thinking all the
while of Dwaipayana’s words answered his brothers thus,--‘Blest be ye.
Listen to my vow from this day. For thirteen years, what ever purpose
have I to live for, I shall not speak a hard word to my brothers or to
any of the kings of the earth. Living under the command of my relatives,
I shall practise virtue, exemplifying my vow. If I live in this way,
making no distinction between my own children and others, there will be
no disagreement (between me and others). It is disagreement that is the
cause of war in the world. Keeping war at a distance, and ever doing what
is agreeable to others, evil reputation will not be mine in the world, ye
bulls among men. Hearing these words of their eldest brother, the
Pandavas, always engaged in doing what was agreeable to him, approved of
them. And Yudhishthira the just, having pledged so, along with his
brothers in the midst of that assembly, gratified his priests as also the
gods with due ceremonies. And, O bull of the Bharata race, after all the
monarchs had gone away, Yudhishthira along with his brothers, having
performed the usual auspicious rites, accompanied by his ministers
entered his own palace. And, O ruler of men, king Duryodhana and Sakuni,
the son of Suvala, continued to dwell in that delightful assembly house.



SECTION XLVI

Vaisampayana said,--“That bull among men, Duryodhana, continued to dwell
in that, assembly house (of the Pandavas). And with Sakuni, the Kuru
prince slowly examined the whole of that mansion, and the Kuru prince
beheld in it many celestial designs, which he had never seen before in
the city called after the elephant (Hastinapore). And one day king
Duryodhana in going round that mansion came upon a crystal surface. And
the king, from ignorance, mistaking it for a pool of water, drew up his
clothes. And afterwards finding out his mistake the king wandered about
the mansion in great sorrow. And sometime after, the king, mistaking a
lake of crystal water adorned with lotuses of crystal petals for land,
fell into it with all his clothes on. Beholding Duryodhana fallen into
the lake, the mighty Bhima laughed aloud as also the menials of the
palace. And the servants, at the command of the king, soon brought him
dry and handsome clothes. Beholding the plight of Duryodhana, the mighty
Bhima and Arjuna and both the twins--all laughed aloud. Being unused to
putting up with insults, Duryodhana could not bear that laugh of theirs.
Concealing his emotions he even did not cast his looks on them. And
beholding the monarch once more draw up his clothes to cross a piece of
dry land which he had mistaken for water, they all laughed again. And the
king sometime after mistook a closed door made of crystal as open. And as
he was about to pass through it his head struck against it, and he stood
with his brain reeling. And mistaking as closed another door made of
crystal that was really open, the king in attempting to open it with
stretched hands, tumbled down. And coming upon another door that was
really open, the king thinking it as closed, went away from it. And, O
monarch, king Duryodhana beholding that vast wealth in the Rajasuya
sacrifice and having become the victim of those numerous errors within
the assembly house at last returned, with the leave of the Pandavas, to
Hastinapore.

And the heart of king Duryodhana, afflicted at sight of the prosperity of
the Pandavas, became inclined to sin, as he proceeded towards his city
reflecting on all he had seen and suffered. And beholding the Pandavas
happy and all the kings of the earth paying homage to them, as also
everybody, young and old, engaged in doing good unto them, and reflecting
also on the splendour and prosperity of the illustrious sons of Pandu,
Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his
city) with an efflicted heart, the prince thought of nothing else but
that assembly house and that unrivalled prosperity of the wise
Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up
with his thoughts then that he spoke not a word to Suvala’s son even
though the latter addressed him repeatedly. And Sakuni, beholding him
absent-minded, said,--‘O Duryodhana, why art thou proceeding thus’?

“Duryodhana replied,--O uncle, beholding this whole earth owning the sway
of Yudhishthira in consequence of the might of the illustrious Arjuna’s
weapons and beholding also that sacrifice of the son of Pritha like unto
the sacrifice of Sakra himself of great glory among the celestials, I,
being filled with jealousy and burning day and night, am being dried up
like a shallow tank in the summer season. Behold, when Sisupala was slain
by the chief of the Satwatas, there was no man to take the side of
Sisupala. Consumed by the fire of the Pandava, they all forgave that
offence; otherwise who is there that could forgive it? That highly
improper act of grave consequence done by Vasudeva succeeded in
consequence of the power of the illustrious son of Pandu. And so many
monarchs also brought with them various kinds of wealth for king
Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding
Yudhishthira’s prosperity of such splendour, my heart burneth, efflicted
with jealously, although it behoveth me not to be jealous.’

“Having reflected in this way, Duryodhana, as if burnt by fire, addressed
the king of Gandhara again and said,--‘I shall throw myself upon a
flaming fire or swallow poison or drown myself in water. I cannot live.
What man is there in the world possessed of vigour who can bear to see
his foes in the enjoyment of prosperity and himself in destitution?
Therefore I who bear to see that accession of prosperity and fortune (in
my foes) am neither a woman nor one that is not a woman, neither also a
man nor one that is not a man. Beholding their sovereignty over the world
and vast affluence, as also that sacrifice, who is there like me that
would not smart under all that? Alone I am incapable of acquiring such
royal prosperity; nor do I behold allies that could help me in the
matter. It is for this that I am thinking of self-destruction. Beholding
that great and serene prosperity of the son of Kunti, I regard Fate as
supreme and exertions fruitless. O son of Suvala, formerly I strove to
compass his destruction. But baffling all my efforts he hath grown in
prosperity even like the lotus from within a pool of water. It is for
this that I regard Fate as supreme and exertions fruitless. Behold, the
sons of Dhritarashtra are decaying and the sons of Pritha are growing day
by day. Beholding that prosperity of the Pandavas, and that assembly
house of theirs, and those menials laughing at me, my heart burneth as if
it were on fire. Therefore, O uncle, know me now as deeply grieved and
filled with jealousy, and speak of it to Dhritarashtra.



SECTION XLVII

“Sakuni said.--‘O Duryodhana, thou shouldst not be jealous of
Yudhishthira. The sons of Pandu are enjoying what they deserve in
consequence of their own good fortune. O slayer of foes, O great king,
thou couldst not destroy them by repeatedly devising numberless plans,
many of which thou hadst even put to practice. Those tigers among men out
of sheer luck escaped all those machinations. They have obtained Draupadi
for wife and Drupada with his sons as also Vasudeva of great prowess as
allies, capable of helping them in subjugating the whole world. And O
king, having inherited the paternal share of the kingdom without being
deprived of it they have grown in consequence of their own energy. What
is there to make thee sorry for this? Having gratified Hustasana,
Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible
quivers and many celestial weapons. With that unique bow and by the
strength of his own arms also he hath brought all the kings of the world
under his sway. What is there to make thee sorry for this? Having saved
the Asura Maya from a conflagration, Arjuna, that slayer of foes, using
both his hands with equal skill, caused him to build that assembly house.
And it is for this also that commanded by Maya, those grim Rakshasas
called Kinkaras supported that assembly house. What is there in this to
make thee sorry? Thou hast said, O king, that thou art without allies.
This, O Bharata, is not true. These thy brothers are obedient to thee.
Drona of great prowess and wielding the large bow along with his son,
Radha’s son Karna, the great warrior Gautama (Kripa), myself with my
brothers and king Saumadatti--these are thy allies. Uniting thyself with
these, conquer thou the whole of the earth.’

“Duryodhana said,--‘O king, with thee, as also with these great warriors,
I shall subjugate the Pandavas, if it pleases thee. If I can now
subjugate them, the world will be mine and all the monarchs, and that
assembly house so full of wealth.’

“Sakuni replied,--‘Dhananjaya and Vasudeva, Bhimasena and Yudhishthira,
Nakula and Sahadeva and Drupada with his sons,--these cannot be
vanquished in battle by even the celestials, for they are all great
warriors wielding the largest bows, accomplished in weapons, and
delighting in battle. But, O king, I know the means by which Yudhishthira
himself may be vanquished. Listen to me and adopt it.’

“Duryodhana said,--‘without danger to our friends and other illustrious
men, O uncle, tell me if there is any way by which I may vanquish him.’

“Sakuni said,--‘The son of Kunti is very fond of dice-play although he
doth not know how to play. That king if asked to play, is ill able to
refuse. I am skillful at dice. There is none equal to me in this respect
on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask
him to play at dice. Skilled at dice, I will win his kingdom, and that
splendid prosperity of his for thee, O bull among men. But, O Duryodhana,
represent all this unto the king (Dhritarashtra). Commanded by thy father
I will win without doubt the whole of Yudhishthira’s possessions.’

“Duryodhana said ‘O son of Suvala, thou thyself represent properly all
this to Dhritarashtra, the chief of the Kurus. I shall not be able to do
so.



SECTION XLVIII

Vaisampayana said--“O king, impressed with the great Rajasuya sacrifice
of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the
intentions of Duryodhana, while accompanying him in the way from the
assembly house, and desirous of saying what was agreeable to him,
approached Dhritarashtra endued with great wisdom, and finding the
monarch deprived of his eye seated (in his throne), told him these
words,--‘Know, O great king, O bull of the Bharata race, that Duryodhana,
having lost colour, hath become pale and emaciated and depressed and a
prey to anxiety. Why dost thou not, after due enquiry, ascertain the
grief that is in the heart of thy eldest son, the grief that is caused by
the foe?’

“Dhritarashtra said,--‘Duryodhana, what is the reason of thy great
affliction. O son of the Kuru race? If it is fit for me to hear it, then
tell me the reason. This Sakuni here says that thou hast lost colour,
become pale and emaciated, and a prey to anxiety. I do not know what can
be the reason of the sorrow. This vast wealth of mine is at thy control.
Thy brothers and all our relations never do anything that is disagreeable
to thee. Thou wearest the best apparel and eatest the best food that is
prepared with meat. The best of horse carries thee. What it is,
therefore, that hath made thee pale and emaciated? Costly beds, beautiful
damsels, mansions decked with excellent furniture, and sport of the
delightful kind, without doubt these all wait but at thy command, as in
the case of the gods themselves Therefore, O proud one, why dost thou
grieve, O son, as if thou wert destitute.’

“Duryodhana said,--‘I eat and dress myself like a wretch and pass my time
all the while a prey to fierce jealousy. He indeed is a man, who
incapable of bearing the pride of the foe, liveth having vanquished that
foe with the desire of liberating his own subjects from the tyranny of
the foe. Contentment, as also pride, O Bharata, are destructive of
prosperity; and those other two qualities also, viz., compassion and
fear. One who acteth under the influence of these, never obtaineth
anything high. Having beheld Yudhishthira’s prosperity, whatever I enjoy
brings me no gratification. The prosperity of Kunti’s son that is
possessed of such splendour maketh me pale. Knowing the affluence of the
foe and my own destitution, even though that affluence is not before me,
I yet see it before me. Therefore, have I lost colour and become
melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight
thousand Snataka Brahmanas leading domestic lives, giving unto each of
them thirty slave-girls. Beside this, thousand other Brahmanas daily eat
at his palace the best of food on golden plates. The king of Kambhoja
sent unto him (as tribute) innumerable skins, black, darkish, and red, of
the deer Kadali, as also numberless blankets of excellent textures. And
hundreds and thousands and thousands of she-elephants and thirty thousand
she-camels wander within the palace, for the kings of the earth brought
them all as tribute to the capital of the Pandavas. And, O lord of earth,
the kings also brought unto this foremost of sacrifices heaps upon heaps
of jewels and gems for the son of Kunti. Never before did I see or hear
of such enormous wealth as was brought unto the sacrifice of the
intelligent sons of Pandu. And, O king, beholding that enormous
collection of wealth belonging to the foe, I can not enjoy peace of mind.
Hundreds of Brahmanas supported by the grants that Yudhishthira hath
given them and possessing wealth of kine, waited at the palace gate with
three thousands of millions of tribute but were prevented by the keepers
from entering the mansion. Bringing with them clarified butter in
handsome Kamandalus made of gold, they did not obtain admission into the
palace, and Ocean himself brought unto him in vessels of white copper the
nectar that is generated within his waters and which is much superior to
that which flowers and annual plants produce for Sakra. And Vasudeva (at
the conclusion of the sacrifice) having brought an excellent conch bathed
the Sun of Pritha with sea water brought in thousand jars of gold, all
well adorned with numerous gems. Beholding all this I became feverish
with jealousy. Those jars had been taken to the Eastern and the Southern
oceans. And they had also been taken on the shoulders of men to the
Western ocean, O bull among men. And, O father, although none but birds
only can go to the Northern region Arjuna, having gone thither, exacted
as tribute a vast quantity of wealth. There is another wonderful incident
also which I will relate to thee. O listen to me. When a hundred thousand
Brahmanas were fed, it had been arranged that to notify this act every
day conches would be blown in a chorus. But, O Bharata, I continually
heard conches blown there almost repeatedly. And hearing those notes my
hair stood on end. And, O great king, that palatial compound, filled with
innumerable monarchs that came there as spectators, looked exceedingly
handsome like the cloudless firmament with stars. And, O king of men, the
monarchs came into that sacrifice of the wise son of Pandu bringing with
them every kind of wealth. And the kings that came there became like
Vaisyas the distributors of food unto the Brahmanas that were fed. And O
king, the prosperity that I beheld of Yudhishthira was such that neither
the chief himself of the celestials, nor Yama or Varuna, nor the lord of
the Guhyakas owneth the same. And beholding that great prosperity of the
son of Pandu, my heart burneth and I cannot enjoy peace.

“Hearing these words of Duryodhana, Sakuni replied,--‘Hear how thou
mayest obtain this unrivalled prosperity that thou beholdest in the son
of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an
adept at dice, superior to all in the world. I can ascertain the success
or otherwise of every throw, and when to stake and when not. I have
special knowledge of the game. The Son of Kunti also is fond of dice
playing though he possesseth little skill in it. Summoned to play or
battle, he is sure to come forward, and I will defeat him repeatedly at
every throw by practising deception. I promise to win all that wealth of
his, and thou, O Duryodhana, shalt then enjoy the same.’”

Vaisampayana continued,--“King Duryodhana, thus addressed by Sakuni,
without allowing a moment to elapse, said unto Dhritarashtra,--‘This,
Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of
the sons of Pandu. It behoveth thee to grant him permission to do so.’

“Dhritarashtra replied,--‘I always follow the counsels of Kshatta, my
minister possessed of great wisdom. Having consulted with him, I will
inform thee what my judgment is in respect of this affair. Endued with
great foresight, he will, keeping morality before his eyes, tell us what
is good and what is proper for both parties, and what should be done in
this matter.’

“Duryodhana said,--‘If thou consultest with Kshatta he will make thee
desist. And if thou desist, O king, I will certainly kill myself. And
when I am dead, O king, thou wilt become happy with Vidura. Thou wilt
then enjoy the whole earth; what need hast thou with me?’”

Vaisampayana continued,--“Dhritarashtra, hearing these words of
affliction uttered by Duryodhana from mixed feeling, himself ready to
what Duryodhana had dictated, commanded his servant, saying,--‘Let
artificers be employed to erect without delay a delightful and handsome
and spacious palace with an hundred doors and a thousand columns. And
having brought carpenters and joiners, set ye jewels and precious stones
all over the walls. And making it handsome and easy of access, report to
me when everything is complete. And, O monarch, king Dhritarashtra having
made this resolution for the pacification of Duryodhana, sent messengers
unto Vidura for summoning him. For without taking counsel with Vidura
never did the monarch form any resolution. But as regards the matter at
hand, the king although he knew the evils of gambling, was yet attracted
towards it. The intelligent Vidura, however, as soon as he heard of it,
knew that the arrival of Kali was at hand. And seeing that the way to
destruction was about to open, he quickly came to Dhritarashtra. And
Vidura approaching his illustrious eldest brother and bowing down unto
his feet, said these words:

‘O exalted king, I do not approve of this resolution that thou hast
formed. It behave thee, O king, to act in such a way that no dispute may
arise between thy children on account of this gambling match.’

Dhritarashtra replied,--‘O Kshatta, if the gods be merciful unto us,
assuredly no dispute will ever arise amongst my sons. Therefore,
auspicious or otherwise, beneficial or otherwise, let this friendly
challenge at dice proceed. Even this without doubt is what fate hath
ordained for us. And, O son of the Bharata race, when I am near, and
Drona and Bhishma and thou too, nothing evil that even Fate might have
ordained is likely to happen. Therefore, go thou on a car yoking thereto
horses endued with the speed of the wind, so that thou mayest reach
Khandavaprastha even today and bring thou Yudhishthira with thee. And, O
Vidura, I tell that even this is my resolution. Tell me nothing. I regard
Fate as supreme which bringeth all this.’ Hearing these words of
Dhritarashtra and concluding that his race was doomed, Vidura in great
sorrow went unto Bhishma with great wisdom.”



SECTION XLIX

Janamejaya said,--“O thou foremost of all conversant with the Vedas, how
did that game at dice take place, fraught with such evil to the cousins
and through which my grand-sires, the son of Pandu, were plunged into
such sorrow? What kings also were present in that assembly, and who
amongst them approved of the gambling match and who amongst them forbade
it? O sinless one, O chief of regenerate ones, I desire thee to recite in
detail all about this, which, indeed, was the cause of the destruction of
the world.”

Santi said,--“Thus addressed by the king, the disciple of Vyasa, endued
with great energy and conversant with the entire Vedas, narrated
everything that had happened.”

Vaisampayana said,--“O best of the Bharatas, O great king, if thou
desirest to hear, then listen to me as I narrate to thee everything again
in detail.

“Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika,
calling Duryodhana told him again in private--‘O son of Gandhari, have
nothing to do with dice. Vidura doth not speak well of it. Possessed of
great wisdom, he will never give me advice that is not for my good. I
also regard what Vidura sayeth as exceedingly beneficial for me. Do that,
O son, for I regard it all as for thy good also. Indeed, Vidura knoweth
with all its mysteries the science (of political morality) that the
illustrious and learned and wise Vrihaspati, the celestial Rishi who is
the spiritual guide of Vasava--had unfolded unto the wise chief of the
immortals. And O son, I always accept what Vidura adviseth. O king, as
the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura
possessed of great intelligence esteemed as the foremost of the Kurus.
Therefore, O son, have nothing to do with dice. It is evident that dice
soweth dissensions. And dissensions are the ruin of the kingdom.
Therefore, O son, abandon this idea of gambling. O son, thou hast
obtained from us what, it hath been ordained, a father and a mother
should give unto their son, viz., ancestral rank and possessions. Thou
art educated and clever in every branch of knowledge, and hast been
brought up with affection in thy paternal dwelling. Born the eldest among
all thy brothers, living within thy own kingdom, why regardest thou
thyself as unhappy? O thou of mighty arms, thou obtainest food and attire
of the very best kind and which is not obtainable by ordinary men. Why
dost thou grieve yet. O son, O mighty-armed one, ruling thy large
ancestral kingdom swelling with people and wealth, thou shinest as
splendidly as the chief of the celestials in heaven. Thou art possessed
of wisdom. It behoveth thee to tell me what can be the root of this grief
that hath made thee so melancholy.

“Duryodhana replied,--‘I am a sinful wretch, O king, because I eat and
dress beholding (the prosperity of the foes). It hath been said that man
is a wretch who is not filled with jealousy at the sight of his enemy’s
prosperity. O exalted one, this kind of prosperity of mine doth not
gratify me. Beholding that blazing prosperity of the son of Kunti, I am
very much pained. I tell thee strong must be my vitality, in as much as I
am living even at the sight of the whole earth owning the sway of
Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and
the Lauha-janghas are living in the palace of Yudhishthira like bondsmen.
The Himavat, the ocean, the regions on the sea-shore, and the numberless
other regions that yield jewels and gems, have all acknowledged
superiority of the mansion of Yudhishthira in respect of wealth it
containeth. And, O Monarch, regarding me as the eldest and entitled to
respect, Yudhishthira having received me respectfully, appointed me in
receiving the jewels and gems (that were brought as tribute). O Bharata,
the limit and the like of the excellent and invaluable jewels that were
brought there have not been seen. And O king, my hands were fatigued in
receiving that wealth. And when I was tired, they that brought those
valuable articles from distant regions used to wait till I was able to
resume my labour. Bringing jewels from the lake Vindu, the Asura
architect Maya constructed (for the Pandavas) a lake-like surface made of
crystal. Beholding the (artificial) lotuses with which it was filled, I
mistook it, O king for water. And seeing me draw up my clothes (while
about to cross it), Vrikodara (Bhima) laughed at me, regarding me as
wanting in jewels and having lost my head at the sight of the affluence
of my enemy. If I had the ability, I would, O king, without the loss of a
moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay
Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata,
that insult by the foe burneth me. Once again, O king, beholding a
similar lake that is really full of water but which I mistook for a
crystal surface, I fell into it. At that, Bhima with Arjuna once more
laughed derisively, and Draupadi also accompanied by other females joined
in the laughter. That paineth my heart exceedingly. My apparel having
been wet, the menials at the command of the king gave me other clothes.
That also is my great sorrow. And O king, hear now of another mistake
that I speak of. In attempting to pass through what is exactly of the
shape of a door but through which there was really no passage, I struck
my forehead against stone and injured myself. The twins Nakula and
Sahadeva beholding from a distance that I was so hit at the head came and
supported me in their arms, expressing great concern for me. And Sahadeva
repeatedly told me, as if with a smile,--‘This O king, is the door. Go
this way!’ And Bhimasena, laughing aloud, addressed me and said,--‘O son
of Dhritarashtra, this is the door. And, O king I had not even heard of
the names of those gems that I saw in that mansion. And it is for these
reasons that my heart so acheth.”



SECTION L

Duryodhana said,--‘Listen now, O Bharata, about all the most costly
articles I saw, belonging unto the sons of Pandu, and brought one after
another by the kings of the earth. Beholding that wealth of the foe, I
lost my reason and scarcely knew myself. And, O Bharata, listen as I
describe that wealth consisting of both manufactures and the produce of
the land. The king of Kamboja gave innumerable skins of the best king,
and blankets made of wool, of the soft fur of rodents and other
burroughers, and of the hair of cats,--all inlaid with threads of gold.
And he also gave three hundred horses of the Titteti and the Kalmasha
species possessing noses like parrots. And he also gave three hundred
camels and an equal number of she-asses, all fattened with the olives and
the Pilusha. And innumerable Brahmanas engaged in rearing cattle and
occupied in low offices for the gratification of the illustrious king
Yudhishthira the just waited at the gate with three hundred millions of
tribute but they were denied admission into the palace. And hundred upon
hundreds of Brahmanas possessing wealth of kine and living upon the lands
that Yudhishthira had given them, came there with their handsome golden
Kamandalus filled with clarified butter. And though they had brought such
tribute, they were refused admission into the palace. And the Sudra kings
that dwelt in the regions on the seacoast, brought with them, O king,
hundred thousands of serving girls of the Karpasika country, all of
beautiful features and slender waist and luxuriant hair and decked in
golden ornaments; and also many skins of the Ranku deer worthy even of
Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas,
Paradas, Tungas, with the Kitavas who lived upon crops that depended on
water from the sky or of the river and also they who were born in regions
on the sea-shore, in woodlands, or countries on the other side of the
ocean waited at the gate, being refused permission to enter, with goats
and kine and asses and camels and vegetable, honey and blankets and
jewels and gems of various kinds. And that great warrior king Bhagadatta,
the brave ruler of Pragjyotisha and the mighty sovereign of the
mlechchas, at the head of a large number of Yavanas waited at the gate
unable to enter, with a considerable tribute comprising of horses of the
best breed and possessing the speed of the wind. And king Bhagadatta
(beholding the concourse) had to go away from the gate, making over a
number of swords with handles made of the purest ivory and well-adorned
with diamonds and every kind of gems. And many tribes coming from
different regions, of whom some possess two eyes, some three and some had
eyes on their foreheads, and those also called Aushmikas, and Nishadas,
and Romakas, some cannibals and many possessing only one leg. I say, O
king, standing at the gate, being refused permission to enter. And these
diverse rulers brought as tribute ten thousand asses of diverse hues and
black necks and huge bodies and great speed and much docility and
celebrated all over the world. And these asses were all of goodly size
and delightful colour. And they were all bred on the coast of Vankhu. And
there were many kings that gave unto Yudhishthira much gold and silver.
And having given much tribute they obtained admission into the palace of
Yudhishthira. The people that came there possessing only one leg gave
unto Yudhishthira many wild horses, some of which were as red as the
cochineal, and some white, and some possessing the hues of the rainbow
and some looking like evening clouds, and some that were of variegated
colour. And they were all endued with the speed of the mind. And they
also gave unto the king enough gold of superior quality. I also saw
numberless Chins and Sakas and Uddras and many barbarous tribes living in
the woods, and many Vrishnis and Harahunas, and dusky tribes of the
Himavat, and many Nipas and people residing in regions on the sea-coast,
waiting at the gate being refused permission to enter. And the people of
Valhika gave unto him as tribute ten thousand asses, of goodly size and
black necks and daily running two hundred miles, And those asses were of
many shapes. And they were well-trained and celebrated all over the
world. And possessed of symmetrical proportion and excellent colour,
their skins were pleasant to the touch. And the Valhikas also presented
numerous blankets of woollen texture manufactured in Chin and numerous
skins of the Ranku deer, and clothes manufactured from jute, and others
woven with the threads spun by insects. And they also gave thousands of
other clothes not made of cotton, possessing the colour of the lotus. And
these were all of smooth texture. And they also gave soft sheep-skins by
thousands. And they also gave many sharp and long swords and scimitars,
and hatchets and fine-edged battle-axes manufactured in the western
countries. And having presented perfumes and jewels and gems of various
kinds by thousands as tribute, they waited at the gate, being refused
admission into the palace. And the Sakas and Tukhatas and Tukharas and
Kankas and Romakas and men with horns bringing with them as tribute
numerous large elephants and ten thousand horses, and hundreds and
hundreds of millions of gold waited at the gate, being refused permission
to enter. And the kings of the eastern countries having presented
numerous valuable articles including many costly carpets and vehicles and
beds, and armours of diverse hues decked with jewels and gold and ivory,
and weapons of various kinds, and cars of various shapes and handsome
make and adorned with gold, with well-trained horses trimmed with tiger
skins, and rich and variegated blankets for caprisoning elephants, and
various kinds of jewels and gems, arrows long and short and various other
kinds of weapons, obtained permission to enter the sacrificial palace of
the illustrious Pandava!’”



SECTION LI

Duryodhana said,--‘O sinless one, listen to me as I describe that large
mass of wealth consisting of various kinds of tribute presented unto
Yudhishthira by the kings of the earth. They that dwell by the side of
the river Sailoda flowing between the mountains of Mer and Mandara and
enjoy the delicious shade of topes of the Kichaka bamboo, viz., the
Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas,
the Kulindas, the Tanganas, and the other Tanganas, brought as tribute
heaps of gold measured in dronas (jars) and raised from underneath the
earth by ants and therefore called after these creatures. The mountain
tribes endued with great strength having brought as tribute numerous
Chamaras (long brushes) soft and black and others white as moon-beam and
sweet honey extracted from the flowers growing on the Himavat as also
from the Mishali champaka and garlands of flowers brought from the region
of the northern Kurus, and diverse kinds of plants from the north even
from Kailasa, waited with their heads bent down at the gate of king
Yudhishthira, being refused permission to enter. I also beheld there
numberless chiefs of the Kiratas armed with cruel weapons and ever
engaged in cruel deeds, eating of fruits and roots and attired in skins
and living on the northern slopes of the Himavat and on the mountain from
behind which the sun rises and in the region of Karusha on the sea-coast
and on both sides of the Lohitya mountains. And, O king, having brought
with them as tribute loads upon loads of sandal and aloe as also black
aloe, and heaps upon heaps of valuable skins and gold and perfumes, and
ten thousand serving-girls of their own race, and many beautiful animals
and birds of remote countries, and much gold of great splendour procured
from mountains, the Kiratas waited at the gate, being refused permission
to enter. The Kairatas, the Daradas, the Darvas, the Suras, the
Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas
along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas,
the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the
Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along
with the Palhavas, the Vashatayas, the Mauleyas along with the
Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the
Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good
and well-born Kshatriyas distributed into regular clans and trained to
the use of arms, brought tribute unto king Yudhishthira by hundreds and
thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas,
the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the
Saisavas, and innumerable Karnapravaranas, who presented themselves at
the gate, were told by the gate-keepers at the command of the king, that
if they could wait and bring good tribute they could obtain admission.
Then the kings of those nations each gave a thousand elephants furnished
with tusks like unto the shafts of ploughs and decked with girdles made
of gold, and covered with fine blankets and therefore, resembling the
lotus in hue. And they were all darkish as rocks and always musty, and
procured from the sides of the Kamyaka lake, and covered with defensive
armour. And they were also exceedingly patient and of the best breed. And
having made these presents, those kings were permitted to enter. O king,
these and many others, coming from various regions, and numberless other
illustrious kings, brought jewels and gems unto this sacrifice. And
Chitraratha, also the king of Gandharvas, the friend of Indra, gave four
hundred horses gifted with the speed of the wind. And the Gandharva
Tumvuru gladly gave a hundred horses of the colour of mango leaf and
decked in gold. And, O thou of the Kuru race, the celebrated king of the
Mlechcha tribe, called the Sukaras, gave many hundreds of excellent
elephants. And Virata, the king of Matsya, gave as tribute two thousand
elephants decked in gold. And king Vasudana from the kingdom of Pansu
presented unto the son of Pandu six and twenty elephants and two thousand
horses. O king, all decked in gold and endued with speed and strength and
in full vigour of youth, and diverse other kinds of wealth. And Yajnasena
presented unto the sons of Pandu for the sacrifice, fourteen thousand
serving-girls and ten thousand serving-men with their wives, many
hundreds of excellent elephants, six and twenty cars with elephants yoked
unto them, and also his whole kingdom. And Vasudeva of the Vrishni race,
in order to enhance the dignity of Arjuna, gave fourteen thousands of
excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is
the soul of Krishna, and whatever Arjuna may say Krishna is certain to
accomplish. And Krishna is capable of abandoning heaven itself for the
sake of Arjuna. and Arjuna also is capable of sacrificing his life for
the sake of Krishna. And the Kings of Chola and Pandya, though they
brought numberless jars of gold filled with fragrant sandal juice from
the hills of Malaya, and loads of sandal and aloe wood from the Dardduras
hills, and many gems of great brilliancy and fine cloths inlaid with
gold, did not obtain permission (to enter). And the king of the Singhalas
gave those best of sea-born gems called the lapis lazuli, and heaps of
pearls also, and hundreds of coverlets for elephants. And numberless
dark-coloured men with the ends of their, eyes red as copper, attired in
clothes decked with gems, waited at the gate with those presents. And
numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas
and serving Sudras, from love of Yudhishthira, brought tribute unto the
son of Pandu. And even all the Mlechchas, from love and respect, came
unto Yudhishthira. And all orders of men, good, indifferent and low,
belonging to numberless races, coming from diverse lands made
Yudhishthira’s habitation the epitome of the world.

“And beholding the kings of the earth to present unto the foes such
excellent and valuable presents, I wished for death out of grief. And O
king, I will now tell thee of the servants of the Pandavas, people for
whom Yudhishthira supplieth food, both cooked and uncooked. There are a
hundred thousand billions of mounted elephants and cavalry and a hundred
millions of cars and countless foot soldiers. At one place raw provisions
are being measured out; at another they are being cooked; and at another
place the foods are being distributed. And the notes of festivity are
being heard everywhere. And amongst men of all orders I beheld not a
single one in the mansion of Yudhishthira that had not food and drink and
ornaments. And eighty-eight thousands of Snataka Brahmanas leading
domestic lives, all supported by Yudhishthira, with thirty serving-girls
given unto each, gratified by the king, always pray with complacent
hearts for the destruction of his foes. And ten thousands of other
ascetics with vital seed drawn up, daily eat of golden plates in
Yudhishthira’s palace. And, O king, Yajnaseni, without having eaten
herself, daily seeth whether everybody, including even the deformed and
the dwarfs, hath eaten or not. And, O Bharata, only two do not pay
tribute unto the son of Kunti, viz., the Panchalas in consequence of
their relationship by marriage, and the Andhakas and Vrishnis in
consequence of their friendship.



SECTION LII

Duryodhana said,--“Those king that are revered over all the world, who
are devoted to truth and who are pledged to the observance of rigid vows,
who are possessed of great learning and eloquence, who are fully
conversant with the Vedas and their branches as also with sacrifices, who
have piety and modesty, whose souls are devoted to virtue, who possess
fame, and who have enjoyed the grand rites of coronation, all wait upon
and worship Yudhishthira. And, O king, I beheld there many thousands of
wild kine with as many vessels of white copper for milking them, brought
thither by the kings of the earth as sacrificial presents to be given
away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing
Yudhishthira at the conclusion of the sacrifice, many kings with the
greatest alacrity, themselves brought there in a state of purity many
excellent jars (containing water). And king Vahlika brought there a car
decked with pure gold. And king Sudakshina himself yoked thereto four
white horses of Kamboja breed, and Sunitha of great might fitted the
lower pole and the ruler of Chedi with his own hands took up and fitted
the flag-staff. And the king of the Southern country stood ready with the
coat of mail; the ruler of Magadha, with garlands of flowers and the
head-gear; the great warrior Vasudana with a sixty years old elephant,
the king of Matsya, with the side-fittings of the car, all encased in
gold; king Ekalavya, with the shoes; the king of Avanti, with diverse
kinds of water for the final bath; king Chekitana, with the quiver; the
king of Kasi, with the bow; and Salya; with a sword whose hilt and straps
were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit,
with Narada and Asita’s son Devala, standing before performed the
ceremony of sprinkling the sacred water over the king. And the great
Rishis with cheerful hearts sat where the sprinkling ceremony was
performed. And other illustrious Rishis conversant with the Vedas, with
Jamadagni’s son among them, approached Yudhishthira, the giver of large
sacrificial presents, uttering mantras all the while, like the seven
Rishis, approaching the great India in heaven. And Satyaki of unbaffled
prowess held the umbrella (over the king’s head). And Dhananjaya and
Bhima were engaged in tanning the king; while the twins held a couple of
chamaras in their hands. And the Ocean himself brought in a sling that
big conch of Varuna which the celestial artificer Viswakarman had
constructed with a thousand Nishkas of gold, and which Prajapati had in a
former Kalpa, presented unto India. It was with that conch that Krishna
bathed Yudhishthira after the conclusion of the sacrifice, and beholding
it, I swooned away. People go to the Eastern or the Western seas and also
to the Southern one. But, O father, none except birds can ever go to the
Northern sea. But the Pandavas have spread their dominion even there, for
I heard hundreds of conches that had been brought thence blown (in the
sacrificial mansion) indicative of auspicious rejoicing. And while those
conches blew simultaneously, my hair stood on end. And those among the
kings, who were weak in strength fell down. And Dhrishtadyumna and
Satyaki and the sons of Pandu and Kesava,--those eight, endued with
strength and prowess and handsome in person, beholding the kings deprived
of consciousness and myself in that plight, laughed outright. Then
Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the
principal Brahmanas five hundred bullocks with horns plated with gold.
And king Yudhishthira, the son of Kunti, having completed the Rajasuya
sacrifice, obtained like the exalted Harishchandra such prosperity that
neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu
the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its
like. And beholding, O exalted one, such prosperity, in the son of Pritha
which is even like that which Harishchandra had, I do not see the least
good in continuing to live, O Bharata! O ruler of men, a yoke that is
tied (to the bullock’s shoulders) by a blind man becomes loosened. Even
such is the case with us. The younger ones are growing while the elder
ones are decaying. And beholding all this, O chief of the Kurus, I cannot
enjoy peace even with the aid of reflection. And it is for this, O king,
that I am plunged into grief and becoming pale and emaciated.”



SECTION LIII

“Dhritrashtra said,--Thou art my eldest son and born also of my eldest
wife. Therefore, O son, be not jealous of the Pandavas. He that is
jealous is always unhappy and suffereth the pangs of death. O bull of the
Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal
unto thine, hath thy friends for his, and is not jealous of thee. Why
shouldst thou, therefore, be jealous of him? O king, in respect of
friends and allies thou art equal unto Yudhishthira. Why shouldst thou,
therefore, covet, from folly, the property of thy brother? Be not so.
Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou
covetest the dignity attaching to the performance of a sacrifice, let the
priests arrange for thee the great sacrifice, called the Saptatantu. The
kings of the earth will then, cheerfully and with great respect, bring
for thee also much wealth and gems and ornaments. O child, coveting
other’s possessions is exceedingly mean. He, on the other hand, enjoyeth
happiness, who is content with his own being engaged in the practices of
his own order. Never striving to obtain the wealth of others, persevering
in one’s own affairs, and protecting what hath been earned,--these are
the indications of true greatness. He that is unmoved in calamity,
skilled in his own business, ever exerting vigilant and humble, always
beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off
those arms of thine. Plunge not into internal dissensions for the sake of
that wealth of thy brothers. O king, be not jealous of the sons of Pandu.
Thy wealth is equal unto that of thy brothers in his entirety. There is
great sin in quarrelling with friends. They that are thy grandsires are
theirs also. Give away in charity on occasions of sacrifices, gratify
every dear object of thy desire, disport in the company of women freely,
and enjoy thou peace.’”



SECTION LIV

“Duryodhana said,--‘He that is devoid of intellect but hath merely heard
of many things, can scarcely understand the real import of the
scriptures, like the spoon that hath no perception of the taste of the
soup it toucheth. Thou knowest everything, but yet confoundest me. Like a
boat fastened to another, thou and I are tied to each other. Art thou
unmindful of thy own interests? Or, dost thou entertain hostile feeling
towards me? These thy sons and allies are doomed to destruction, inasmuch
as they have thee for their ruler, for thou describest as attainable in
the future what is to be done at the present moment. He often trippeth
whose guide acts under the instructions of others. How then can his
followers expect to come across a right path? O king, thou art of mature
wisdom; thou hast the opportunity to listen to the words of old, and thy
senses also are under thy control. It behoveth thee not to confound us
who are ready to seek our own interests. Vrihaspati hath said that the
usage of kings are different from those of common people. Therefore kings
should always attend to their own interests with vigilance. The
attainment of success is the sole criterion that should guide the conduct
of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what
scruples can there be in the duties of one’s own order? He that is
desirous of snatching the blazing prosperity of his foe, should, O bull
of the Bharata race, bring every direction under his subjection like the
charioteer taming the steeds with his whip. Those used to handling
weapons say that, a weapon is not simply an instrument that cuts but is a
means, whether covert or overt, that can defeat a foe. Who is to be
reckoned a foe and who a friend, doth not depend on one’s figure or
dimensions. He that paineth another is, O king, to be regarded a foe by
him that is pained. Discontent is the root of prosperity. Therefore, O
king, I desire to be discontented. He that striveth after the acquisition
of prosperity is, O king, a truly politic person. Nobody should be
attached to wealth and affluence, for the wealth that hath been earned
and hoarded may be plundered. The usages of kings are even such. It was
during a period of peace that Sakra cut off the head of Namuchi after
having given a pledge to the contrary, and it was because he approved of
this eternal usage towards the enemy that he did so. Like a snake that
swalloweth up frogs and other creatures living in holes, the earth
swalloweth up a king that is peaceful and a Brahmana that stirreth not
out of home. O king, none can by nature be any person’s foe. He is one’s
foe, and not anybody else, who hath common pursuits with one. He that
from folly neglecteth a growing foe, hath his vitals cut off as by a
disease that he cherished without treatment. A foe, however
insignificant, if suffered to grow in prowess, swalloweth one like the
white ants at the root of a tree eating off the tree itself. O Bharata, O
Ajamida, let not the prosperity of the foe be acceptable to thee. This
policy (of neglecting the foe) should always be borne on their heads by
the wise even like a load. He that always wisheth for the increase of his
wealth, ever groweth in the midst of his relatives even like the body
naturally growing from the moment of birth. Prowess conferreth speedy
growth. Coveting as I do the prosperity of the Pandavas. I have not yet
made it my own. At present I am a prey to doubts in respect of my
ability. I am determined to resolve those doubts of mine. I will either
obtain that prosperity of theirs, or lie down having perished in battle.
O king when the state of my mind is such, what do I care now for life,
for the Pandavas are daily growing while our possessions know no
increase?’”



SECTION LV

“Sakuni said,--O thou foremost of victorious persons, I will snatch (for
thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of
which thou grievest so. Therefore, O king, let Yudhishthira the son of
Kunti be summoned. By throwing dice a skilful man, himself uninjured, may
vanquish one that hath no skill. Know, O Bharata, that betting is my bow,
the dice are my arrows, the marks on them my bow-string, and the
dice-board my car.

“Duryodhana said,--‘This Sukuni skilled at dice, is ready, O king, to
snatch the prosperity of the son of Pandu by means of dice. It behoveth
thee to give him permission.

“Dhritarashtra said,--‘I am obedient to the counsels of my brother, the
illustrious Vidura. Consulting with him, I shall tell what should be done
in this matter.

“Duryodhana said,--‘Vidura is always engaged in doing good to the sons of
Pandu. O Kaurava, his feelings towards us are otherwise. He will,
therefore, without doubt, withdraw thy heart from the proposed act. No
man should set himself to any task depending upon the counsels of
another, for, O son of Kuru’s race, the minds of two persons seldom agree
in any particular act. The fool that liveth shunning all causes of fear
wasteth himself like an insect in the rainy season. Neither sickness nor
Yama waiteth till one is in prosperity. So long, therefore, as there is
life and health, one should (without waiting for prosperity) accomplish
his purpose.’

“Dhritarashtra said,--‘O son, hostility with those that are strong, is
what never recommendeth itself to me. Hostility bringeth about a change
of feelings, and that itself is a weapon though not made of steel. Thou
regardest, O Prince, as a great blessing what will bring in its train the
terrible consequences of war. What is really fraught with mischief. If
once it beginneth, it will create sharp swords and pointed arrows.’

“Duryodhana replied,--‘Men of the most ancient times invented the use of
dice. There is no destruction in it, nor is there any striking with,
weapons. Let the words of Sakuni, therefore, be acceptable to thee, and
let thy command be issued for the speedy construction of the assembly
house. The door of heaven, leading us to such happiness, will be opened
to us by gambling. Indeed, they that betake to gambling (with such aid)
deserve such good fortune. The Pandavas then will become thy equals
(instead of, as now, superiors); therefore, gamble thou with the Pandavas.

“Dhritarashtra said.--‘The words uttered by thee do not recommend
themselves to me. Do what may be agreeable to thee, O ruler of men. But
thou shall have to repent for acting according to these words; for, words
that are fraught with such immorality can never bring prosperity in the
future. Even this was foreseen by the learned Vidura ever treading the
path of truth and wisdom. Even the great calamity, destructive of the
lives of the Kshatriyas, cometh as destined by fate.’”

Vaisampayana continued--“Having said this, the weak-minded Dhritarashtra
regarded fate as supreme and unavoidable. And the king deprived of reason
by Fate, and obedient to the counsels of his son, commanded his men in
loud voice, saying--‘Carefully construct, without loss of time, an
assembly house of the most beautiful description, to be called the
crystal-arched palace with a thousand columns, decked with gold and lapis
lazuli, furnished with a hundred gates, and full two miles in length and
in breadth the same.’ Hearing those words of his, thousands of artificers
endued with intelligence and skill soon erected the palace with the
greatest alacrity, and having erected it brought thither every kind of
article. And soon after they cheerfully represented unto the king that
the palace had been finished, and that it as delightful and handsome and
furnished with every kind of gems and covered with many-coloured carpets
inlaid with gold. Then king Dhritarashtra, possessed of learning,
summoning Vidura the chief of his ministers, said:--‘Repairing, (to
Khandavaprastha), bring prince Yudhishthira here without loss of time.
Let him come hither with his brothers, and behold his handsome assembly
house of mine, furnished with countless jewels and gems, and costly beds
and carpets, and let a friendly match at dice commence here.’”



SECTION LVI

Vaisampayana said,--“King Dhritarashtra, ascertaining the inclinations of
his son and knowing that Fate is inevitable, did what I have said.
Vidura, however, that foremost of intelligent men, approved not his
brother’s words and spoke thus, ‘I approve not, O king, of this command
of thine. Do not act so. I fear, this will bring about the destruction of
our race. When thy sons lose their unity, dissension will certainly ensue
amongst them. This I apprehend, O king, from this match at dice.’

“Dhritarashtra said,--‘If Fate be not hostile, this quarrel will not
certainly grieve me. The whole universe moveth at the will of its
Creator, under the controlling influence of Fate. It is not free.
Therefore, O Vidura, going unto king Yudhishthira at my command, bring
thou soon that invincible son of Kunti.’”



SECTION LVII

Vaisampayana said,--“Vidura then, thus commanded against his will by king
Dhritarashtra, set out, with the help of horses of high mettle and endued
with great speed and strength, and quiet and patient, for the abode of
the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded
by the way leading to the capital of the Pandavas. And having arrived at
the city of king Yudhishthira, he entered it and proceeded towards the
palace, worshipped by numberless Brahmanas. And coming to the palace
which was even like unto the mansion of Kuvera himself, the virtuous
Vidura approached Yudhishthira, the son of Dharma. Then the illustrious
Ajamida devoted to truth and having no enemy on earth, reverentially
saluted Vidura, and asked him about Dhritarashtra and his sons. And
Yudhishthira said, “O Kshatta, thy mind seemeth to be cheerless. Dost
thou come here in happiness and peace? The sons of Dhritarashtra, I hope,
are obedient to their old father. The people also, I hope, are obedient
to Dhritarashtra’s rule.’

“Vidura said,--‘The illustrious king, with his sons, is well and happy,
and surrounded by his relatives he reigneth even like Indra himself. The
king is happy with his sons who are all obedient to him and hath no
grief. The illustrious monarch is bent on his own aggrandisement. The
king of the Kurus hath commanded me to enquire after thy peace and
prosperity, and to ask thee to repair to Hastinapore with thy brothers
and to say, after beholding king Dhritarashtra’s newly erected palace,
whether that one is equal to thy own. Repairing thither, O son of Pritha,
with thy brothers, enjoy ye in that mansion and sit to a friendly match
at dice. We shall be glad if thou goest, as the Kurus have already
arrived there. And thou wilt see there those gamblers and cheats that the
illustrious king Dhritarashtra hath already brought thither. It is for
this, O king, that I have come hither. Let the king’s command be approved
by thee.

“Yudhishthira said,--‘O Kshatta, if we sit to a match at dice, we may
quarrel. What man is there, who knowing all this, will consent to gamble?
What dost thou think fit for us? We all are obedient to thy counsels.’

“Vidura said,--‘I know that gambling is the root of misery, and I strove
to dissuade the king from it. The king, however, hath sent me to thee.
Having known all this, O learned one, do what is beneficial.

“Yudhishthira said,--‘Besides the sons of Dhritarashtra what other
dishonest gamblers are there ready for play? Tell us, O Vidura, who they
are and with whom we shall have to play, staking hundreds upon hundreds
of our possessions.’

“Vidura said,--‘O monarch, Sakuni, the king of Gandhara, an adept at
dice, having great skill of hand and desperate in stakes, Vivingati, king
Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.’

“Yudhishthira said,--‘It would seem then that some of the most desperate
and terrible gamblers always depending upon deceit are there. This whole
universe, however, is at the will of its Maker, under the control of
fate. It is not free. O learned one, I do not desire, at the command of
king Dhritarashtra to engage myself in gambling. The father always
wisheth to benefit his son. Thou art our master, O Vidura. Tell me what
is proper for us. Unwilling as I am to gamble, I will not do so, if the
wicked Sakuni doth not summon me to it in the Sabha? If, however, he
challengeth me, I will never refuse. For that, as settled, is my eternal
vow.”

Vaisampayana continued,--“King Yudhishthira the just having said this
unto Vidura, commanded that preparations for his journey might be made
without loss of time. And the next day, the king accompanied by his
relatives and attendants and taking with him also the women of the
household with Draupadi in their midst, set out for the capital of the
Kurus. ‘Like some brilliant body falling before the eyes, Fate depriveth
us of reason, and man, tied as it were with a cord, submitteth to the
sway of Providence,’ saying this, king Yudhishthira, that chastiser of
the foe, set out with Kshatta, without deliberating upon that summons
from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu
and Pritha, riding upon the car that had been given him by the king of
Valhika, and attired also in royal robes, set out with his brothers. And
the king, blazing as it were with royal splendour, with Brahmanas walking
before him, set out from his city, summoned by Dhritarashtra and impelled
by what hath been ordained by Kala (Time). And arriving at Hastinapore he
went to the palace of Dhritarashtra. And going there, the son of Pandu
approached the king. And the exalted one then approached Bhishma and
Drona and Karna, and Kripa, and the son of Drona, and embraced and was
embraced by them all. And the mighty-armed one, endued with great
prowess, then approached Somadatta, and then Duryodhana and Salya, and
the son of Suvala, and those other kings also that had arrived there
before him. The king then went to the brave Dusshasana and then to all
his (other) brothers and then to Jayadratha and next to all the Kurus one
after another. And the mighty-armed one, then surrounded by all his
brothers, entered the apartment of the wise king Dhritarashtra. And then
Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and
surrounded by her daughters-in-law like Rohini by the stars. And saluting
Gandhari and blessed by her in return, the king then beheld his old
uncle, that illustrious monarch whose wisdom was his eye. King
Dhritarashtra then, O monarch, smelt his head as also the heads of those
four other princes of the Kuru race, viz., the sons of Pandu with
Bhimasena as their eldest. And, O king, beholding--the handsome Pandava
those tigers among men, all the Kurus became exceedingly glad. And
commanded by the king, the Pandavas then retired to the chambers allotted
to them and which were all furnished with jewels and gems. And when they
had retired into the chambers, the women of Dhritarashtra’s household
with Dussala taking the lead visited them. And the daughters-in-law of
Dhritarashtra beholding the blazing and splendid beauty and prosperity of
Yajnaseni, became cheerless and filled with jealousy. And those tigers
among men, having conversed with the ladies went through their daily
physical exercises and then performed the religious rites of the day. And
having finished their daily devotions, they decked their persons with
sandal paste of the most fragrant kind. And desiring to secure good luck
and prosperity they caused (by gifts) the Brahmanas to utter
benedictions. And then eating food that was of the best taste they
retired to their chambers for the night. And those bulls among the Kurus
then were put to sleep with music by handsome females. And obtaining from
them what came in due succession, those subjugators of hostile towns
passed with cheerful hearts that delightful night in pleasure and sport.
And waked by the bards with sweet music, they rose from their beds, and
having passed the night thus in happiness, they rose at dawn and having
gone through the usual rites, they entered into the assembly house and
were saluted by those that were ready there for gambling.”



SECTION LVIII

Vaisampayana said,--“The sons of Pritha with Yudhishthira at their head,
having entered that assembly house, approached all the kings that were
present there. And worshipping all those that deserved to be worshipped,
and saluting others as each deserved according to age, they seated
themselves on seats that were clean and furnished with costly carpets.
After they had taken their seats, as also all the kings, Sakuni the son
of Suvala addressed Yudhishthira and said, ‘O king, the assembly is full.
All had been waiting for thee. Let, therefore, the dice be cast and the
rules of play be fixed, O Yudhishthira.’

‘Yudhishthira replied, ‘Deceitful gambling is sinful. There is no
Kshatriya prowess in it. There is certainly no morality in it. Why, then,
O king, dost thou praise gambling so? The wise applaud not the pride that
gamesters feel in deceitful play. O Sakuni, vanquish us, not like a
wretch, by deceitful means.’

Sakuni said,--‘That high-souled player who knoweth the secrets of winning
and losing, who is skilled in baffling the deceitful arts of his
confrere, who is united in all the diverse operations of which gambling
consisteth, truly knoweth the play, and he suffereth all in course of it.
O son of Pritha, it is the staking at dice, which may be lost or won that
may injure us. And it is for that reason that gambling is regarded as a
fault. Let us, therefore, O king, begin the play. Fear not. Let the
stakes be fixed. Delay not!’

“Yudhishthira said,--‘That best of Munis, Devala, the son of Asita, who
always instructeth us about all those acts that may lead to heaven, hell,
or the other regions, hath said, that it is sinful to play deceitfully
with a gamester. To obtain victory in battle without cunning or stratagem
is the best sport. Gambling, however, as a sport, is not so. Those that
are respectable never use the language of the Mlechchas, nor do they
adopt deceitfulness in their behaviour. War carried on without
crookedness and cunning, this is the act of men that are honest. Do not,
O Sakuni, playing desperately, win of us that wealth with which according
to our abilities, we strive to learn how to benefit the Brahmanas. Even
enemies should not be vanquished by desperate stakes in deceitful play. I
do not desire either happiness or wealth by means of cunning. The conduct
of one that is a gamester, even if it be without deceitfulness, should
not be applauded.’

“Sakuni said,--‘O Yudhishthira, it is from a desire of winning, which is
not a very honest motive, that one high-born person approacheth another
(in a contest of race superiority). So also it is from a desire of
defeating, which is not a very honest motive, that one learned person
approacheth another (in a contest of learning). Such motives, however,
are scarcely regarded as really dishonest. So also, O Yudhishthira, a
person skilled at dice approacheth one that is not so skilled from a
desire of vanquishing him. One also who is conversant with the truths of
science approacheth another that is not from desire of victory, which is
scarcely an honest motive. But (as I have already said) such a motive is
not really dishonest. And, O Yudhishthira, so also one that is skilled in
weapons approacheth one that is not so skilled; the strong approacheth
the weak. This is the practice in every contest. The motive is victory, O
Yudhishthira. If, therefore, thou, in approaching me, regardest me to be
actuated by motives that are dishonest, if thou art under any fear,
desist then from play.’

“Yudhishthira said,--‘Summoned, I do not withdraw. This is my established
vow. And, O king, Fate is all powerful. We all are under the control of
Destiny. With whom in this assembly am I to play? Who is there that can
stake equally with me? Let the play begin.’

“Duryodhana said,--‘O monarch, I shall supply jewels and gems and every
kind of wealth. And it is for me that this Sakuni, my uncle, will play.’

“Yudhishthira said,--‘Gambling for one’s sake by the agency of another
seemeth to me to be contrary to rule. Thou also, O learned one, will
admit this. If, however, thou art still bent on it, let the play begin.’”



SECTION LIX

Vaisampayana said,--“When the play commenced, all those kings with
Dhritarashtra at their head took their seats in that assembly. And, O
Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with
cheerless hearts sat behind. And those kings with leonine necks and
endued with great energy took their seats separately and in pairs upon
many elevated seats of beautiful make and colour. And, O king, that
mansion looked resplendent with those assembled kings like heaven itself
with a conclave of the celestials of great good fortune. And they were
all conversant with the Vedas and brave and of resplendent countenances.
And, O great king, the friendly match at dice then commenced.

Yudhishthira said,--“O king, this excellent wealth of pearls of great
value, procured from the ocean by churning it (of old), so beautiful and
decked with pure gold, this, O king, is my stake. What is thy counter
stake, O great king,--the wealth with which thou wishest to play with me?”

“Duryodhana said,--‘I have many jewels and much wealth. But I am not vain
of them. Win thou this stake.’

Vaisampayana continued,--“Then Sakuni, well-skilled at dice, took up the
dice and (casting them) said unto Yudhishthira, ‘Lo, I have won!’”



SECTION LX

Yudhishthira said,--“Thou hast won this stake of me by unfair means. But
be not so proud, O Sakuni. Let us play staking thousands upon thousands.
I have many beautiful jars each full of a thousand Nishkas in my
treasury, inexhaustible gold, and much silver and other minerals. This, O
king, is the wealth with which I will stake with thee!’”

Vaisampayana continued,--“Thus addressed, Sakuni said unto the chief of
the perpetuators of the Kuru race, the eldest of the sons of Pandu, king
Yudhishthira, of glory incapable of sustaining any diminution. ‘Lo, I
have won!’”

Yudhishthira said,--‘This my sacred and victorious and royal car which
gladdeneth the heart and hath carried us hither, which is equal unto a
thousand cars, which is of symmetrical proportions and covered with
tiger-skin, and furnished with excellent wheels and flag-staffs which is
handsome, and decked with strings of little bells, whose clatter is even
like the roar of the clouds or of the ocean, and which is drawn by eight
noble steeds known all over the kingdom and which are white as the
moon-beam and from whose hoofs no terrestrial creature can escape--this,
O king, is my wealth with which I will stake with thee!’”

Vaisampayana continued,--“Hearing these words, Sakuni ready with the
dice, and adopting unfair means, said unto Yudhishthira, ‘Lo, I have won!’

“Yudhishthira said,--‘I have a hundred thousand serving-girls, all young,
and decked with golden bracelets on their wrists and upper arms, and with
nishkas round their necks and other ornaments, adorned with costly
garlands and attired in rich robes, daubed with the sandal paste, wearing
jewels and gold, and well-skilled in the four and sixty elegant arts,
especially versed in dancing and singing, and who wait upon and serve at
my command the celestials, the Snataka Brahmanas, and kings. With this
wealth, O king, I will stake with thee!’”

Vaisampayana continued,--‘Hearing these words, Sakuni ready with the
dice, adopting unfair means, said unto Yudhishthira. ‘Lo, I have won!’

Yudhishthira said,--“I have thousands of serving-men, skilled in waiting
upon guests, always attired in silken robes, endued with wisdom and
intelligence, their senses under control though young, and decked with
ear-rings, and who serve all guests night and day with plates and dishes
in hand. With this wealth, O king, I will stake with thee!’”

Vaisampayana continued,--“Hearing these words, Sakuni, ready with the
dice, adopting unfair means said unto Yudhishthira, ‘Lo, I have won!’

“Yudhishthira said,--‘I have, O son of Suvala, one thousand musty
elephants with golden girdles, decked with ornaments, with the mark of
the lotus on their temples and necks and other parts, adorned with golden
garlands, with fine white tusks long and thick as plough-shafts, worthy
of carrying kings on their backs, capable of bearing every kind of noise
on the field of battle, with huge bodies, capable of battering down the
walls of hostile towns, of the colour of new-formed clouds, and each
possessing eight she-elephants. With this wealth, O king, I will stake
with thee.’”

Vaisampayana continued,--“Unto Yudhishthira who had said so, Sakuni, the
son of Suvala, laughingly said, ‘Lo, I have won it!’

Yudhishthira said,--‘I have as many cars as elephants, all furnished with
golden poles and flag-staffs and well-trained horses and warriors that
fight wonderfully and each of whom receiveth a thousand coins as his
monthly pay whether he fighteth or not. With this wealth, O king, I will
stake with thee!’”

Vaisampayana continued,--“When these words had been spoken, the wretch
Sakuni, pledged to enmity, said unto Yudhishthira, ‘Lo, I have won it.’

Yudhishthira said.--‘The steeds of the Tittiri, Kalmasha, and Gandharva
breeds, decked with ornaments, which Chitraratha having been vanquished
in battle and subdued cheerfully gave unto Arjuna, the wielder of the
Gandiva. With this wealth, O king, I will stake with thee.”

Vaisampayana continued, “Hearing this, Sakuni, ready at dice, adopting
unfair means, said unto Yudhishthira: ‘Lo, I have won!’

Yudhishthira said,--‘I have ten thousand cars and vehicles unto which are
yoked draught animals of the foremost breed. And I have also sixty
thousand warriors picked from each order by thousands, who are all brave
and endued with prowess like heroes, who drink milk and eat good rice,
and all of whom have broad chests. With this wealth, O king, I will stake
with thee.’

Vaisampayana continued,--“Hearing this, Sakuni ready at dice, adopting
unfair means said unto Yudhishthira, ‘Lo, I have won!’

Yudhishthira said,--‘I have four hundred Nidis (jewels of great value)
encased in sheets of copper and iron. Each one of them is equal to five
draunikas of the costliest and purest leaf gold of the Jatarupa kind.
With this wealth, O king, I will stake with thee.’”

Vaisampayana continued,--“Hearing this, Sakuni ready at dice, adopting
foul means, said unto Yudhishthira, ‘Lo, I have won it!’”



SECTION LXI

Vaisampayana said,--“During the course of this gambling, certain to bring
about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts,
(addressing Dhritarashtra) said, ‘O great king, O thou of the Bharata
race, attend to what I say, although my words may not be agreeable to
thee, like medicine to one that is ill and about to breathe his last.
When this Duryodhana of sinful mind had, immediately after his birth,
cried discordantly like a jackal, it was well known that he had been
ordained to bring about the destruction of the Bharata race. Know, O
king, that he will be the cause of death of ye all. A jackal is living in
thy house, O king, in the form of Duryodhana. Thou knowest it not in
consequence of thy folly. Listen now to the words of the Poet (Sukra)
which I will quote. They that collect honey (in mountains), having
received what they seek, do not notice that they are about to fall.
Ascending dangerous heights, abstracted in the pursuit of what they seek,
they fall down and meet with destruction. This Duryodhana also, maddened
with the play at dice, like the collector of honey, abstracted in what he
seeketh, marketh not the consequences. Making enemies of these great
warriors, he beholdeth not the fall that is before him. It is known to
thee, O thou of great wisdom, that amongst the Bhojas, they abandoned,
for the good of the citizens a son that was unworthy of their race. The
Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa.
And afterwards, when at the command of the whole tribe, the same Kansa
had been slain by Krishna that slayer of foes, all the men of the tribe
became exceedingly happy for a hundred years. So at thy command, let
Arjuna slay this Suyodhana. And in consequence of the slaying of this
wretch, let the Kurus be glad and pass their days in happiness. In
exchange of a crow, O great king, buy these peacocks--the Pandavas; and
in exchange of a jackal, buy these tigers. For the sake of a family a
member may be sacrificed; for the sake of a village a family may be
sacrificed, for the sake of a province a village may be sacrificed and
for the sake of one’s own soul the whole earth may be sacrificed. Even
this was what the omniscient Kavya himself, acquainted with the thoughts
of every creature, and a source of terror unto all foes, said unto the
great Asuras to induce them to abandon Jambha at the moment of his birth.
It is said that a certain king, having caused a number of wild birds that
vomited gold to take up their quarters in his own house, afterwards
killed them from temptation. O slayer of foes, blinded by temptation and
the desire of enjoyment, for the sake of gold, the king destroyed at the
same time both his present and future gains. Therefore, O king, prosecute
not the Pandavas from desire of profit, even like the king in story. For
then, blinded by folly thou wilt have to repent afterwards, even like the
person that killed the birds. Like a flower-seller that plucketh (many
flowers) in the garden from trees that he cherisheth with affection from
day to day, continue, O Bharata, to pluck flowers day by day from the
Pandavas. Do not scorch them to their roots like a fire-producing breeze
that reduceth everything to black charcoal. Go not, O king, unto the
region of Yama, with thy sons and troops, for who is there that is
capable of fighting with the sons of Pritha, together? Not to speak of
others, is the chief of the celestials at the head of the celestials
themselves, capable of doing so?”



SECTION LXII

“Vidura said,--“Gambling is the root of dissensions. It bringeth about
disunion. Its consequences are frightful. Yet having recourse to this,
Dhritarashtra’s son Duryodhana createth for himself fierce enmity. The
descendants of Pratipa and Santanu, with their fierce troops and their
allies the Vahlikas, will, for the sins of Duryodhana meet with
destruction. Duryodhana, in consequence of this intoxication, forcibly
driveth away luck and prosperity from his kingdom, even like an infuriate
bull breaking his own horns himself. That brave and learned person who
disregarding his own foresight, followeth, O king, (the bent of) another
man’s heart, sinketh in terrible affliction even like one that goeth into
the sea in a boat guided by a child. Duryodhana is gambling with the son
of Pandu, and thou art in raptures that he is winning. And it is such
success that begeteth war, which endeth in the destruction of men. This
fascination (of gambling) that thou has well-devised only leadeth to dire
results. Thus hast thou simply brought on by these counsels great
affliction to thy heart. And this thy quarrel with Yudhishthira, who is
so closely related to thee, even if thou hadst not foreseen it, is still
approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa,
who are now in this assembly of the Kauravas, to these words of wisdom.
Enter ye not into the terrible fire that hath blazed forth following the
wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth
way to his wrath, and Vrikodara and Arjuna and the twins (do the same),
who, in that hour of confusion, will prove your refuge? O great king,
thou art thyself a mine of wealth. Thou canst earn (by other means) as
much wealth as thou seekest to earn by gambling. What dost thou gain by
winning from the Pandavas their vast wealth? Win the Pandavas themselves,
who will be to thee more than all the wealth they have. We all know the
skill of Suvala in play. This hill-king knoweth many nefarious methods in
gambling. Let Sakuni return whence he came. War not, O Bharata, with the
sons of Pandu!’



SECTION LXIII

Duryodhana said,--‘O Kshatta, thou art always boasting of the fame of our
enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of
whom thou art really fond. Thou always disregardest us as children, That
man standeth confest, who wisheth for success unto those that are near to
him and defeat unto those that are not his favourites. His praise and
blame are applied accordingly. Thy tongue and mind betray thy heart. But
the hostility thou showeth in speech is even greater than what is in thy
heart. Thou hast been cherished by us like a serpent on our lap. Like a
cat thou wishest evil unto him that cherisheth thee. The wise have said
that there is no sin graver than that of injuring one’s master. How is
it, O Kshatta, that thou dost not fear this sin? Having vanquished our
enemies we have obtained great advantages. Use not harsh words in respect
of us. Thou art always willing to make peace with the foes. And it is for
this reason that thou hatest us always. A man becometh a foe by speaking
words that are unpardonable. Then again in praising the enemy, the
secrets of one’s own party should not be divulged. (Thou however,
transgressest this rule). Therefore, O thou parasite, why dost thou
obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know
thy mind. Go and learn sitting at the feet of the old. Keen up the
reputation that thou hast won. Meddle not with the affairs of other men.
Do not imagine that thou art our chief. Tell us not harsh words always, O
Vidura. We do not ask thee what is for our good. Cease, irritate not
those that have already borne too much at thy hands. There is only one
Controller, no second. He controlleth even the child that is in the
mother’s womb. I am controlled by Him. Like water that always floweth in
a downward course, I am acting precisely in the way in which He is
directing me. He that breaketh his head against a stone-wall, and he that
feedeth a serpent, are guided in those acts of theirs by their own
intellect. (Therefore, in this matter I am guided by my own
intelligence). He becometh a foe who seeketh to control others by force.
When advice, however, is offered in a friendly spirit, the learned bear
with it. He again that hath set fire to such a highly inflammable object
as camphor, beholdeth not its ashes. If he runneth immediately to
extinguish it. One should not give shelter to another who is the friend
of his foes, or to another who is ever jealous of his protector or to
another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou
pleasest. A wife that is unchaste, however well-treated, forsaketh her
husband yet.’

“Vidura addressing Dhritarashtra, said, ‘O monarch, tell us (impartially)
like a witness what thou thinkest of the conduct of those who abandon
their serving-men thus for giving instruction to them. The hearts of
kings are, indeed, very fickle. Granting protection at first, they strike
with clubs at last. O prince (Duryodhana), thou regardest thyself as
mature in intellect, and, O thou of bad heart, thou regardest me as a
child. But consider that he is a child who having first accepted one for
a friend, subsequently findeth fault with him. An evil-hearted man can
never be brought to the path of rectitude, like an unchaste wife in the
house of a well-born person. Assuredly, instruction is not agreeable to
this bull of the Bharata race like a husband of sixty years to a damsel
that is young. After this, O king, if thou wishest to hear words that are
agreeable to thee, in respect of all acts good or bad, ask thou women and
idiots and cripples or persons of that description. A sinful man speaking
words that are agreeable may be had in this world. But a speaker of words
that are disagreeable though sound as regimen, or a hearer of the same,
is very rare. He indeed, is a king’s true ally who disregarding what is
agreeable or disagreeable to his master beareth himself virtuously and
uttereth what may be disagreeable but necessary as regimen. O great king,
drink thou that which the honest drink and the dishonest shun, even
humility, which is like a medicine that is bitter, pungent, burning,
unintoxicating, disagreeable, and revolting. And drinking it, O king,
regain thou thy sobriety. I always wish Dhritarashtra and his sons
affluence and fame. Happen what may unto thee, here I bow to thee (and
take my leave). Let the Brahmanas wish me well. O son of Kuru, this is
the lesson I carefully inculcate, that the wise should never enrage such
as adders as have venom in their very glances!”



SECTION LXIV

“Sakuni said,--‘Thou hast, O Yudhishthira, lost much wealth of the
Pandavas. If thou hast still anything that thou hast not yet lost to us,
O son of Kunti, tell us what it is!”

“Yudhishthira said,--O son of Suvala, I know that I have untold wealth.
But why is it, O Sakuni, that thou askest me of my wealth? Let tens of
thousands and millions and millions and tens of millions and hundreds of
millions and tens of billions and hundreds of billions and trillions and
tens of trillions and hundreds of trillions and tens of quadrillions and
hundreds of quadrillions and even more wealth be staked by thee. I have
as much. With that wealth, O king, I will play with thee.”

Vaisampayana said,--“Hearing this, Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, ‘Lo, I have won!’

‘Yudhishthira said,--‘I have, O son of Suvala, immeasurable kine and
horses and milch cows with calves and goats and sheep in the country
extending from the Parnasa to the eastern bank of the Sindu. With this
wealth, O king, I will play with thee.

Vaisampayana said,--“Hearing this Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, ‘Lo, I have won!’

Yudhishthira said,--‘I have my city, the country, land, the wealth of all
dwelling therein except of the Brahmanas, and all those persons
themselves except Brahmanas still remaining to me. With this wealth, O
king, I will play with thee.’

Vaisampayana said,--“Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, ‘Lo! I have won.’

“Yudhishthira said,--These princes here, O king, who look resplendent in
their ornaments and their ear-rings and Nishkas and all the royal
ornaments on their persons are now my wealth. With this wealth, O king, I
play with thee.

Vaisampayana said,--“Hearing this, Sakuni, ready with his dice, adopting
foul means, said unto Yudhishthira, ‘Lo! I have won them.’

“Yudhishthira said,--‘This Nakula here, of mighty arms and leonine neck,
of red eyes and endued with youth, is now my one stake. Know that he is
my wealth.’

Sakuni said,--‘O king Yudhishthira, prince Nakula is dear to thee. He is
already under our subjection. With whom (as stake) wilt thou now play?”

Vaisampayana said,--“Saying this, Sakuni cast those dice, and said unto
Yudhishthira, ‘Lo! He hath been won by us.’

Yudhishthira said,--“This Sahadeva administereth justice. He hath also
acquired a reputation for learning in this world. However undeserving he
may be to be staked in play, with him as stake I will play, with such a
dear object as it, indeed, he were not so!”

Vaisampayana said,--“Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, ‘Lo! I have won.’

“Sakuni continued,--‘O king, the sons of Madri, dear unto thee, have both
been won by me. It would seem, however, that Bhimasena and Dhananjaya are
regarded very much by thee.’

“Yudhishthira said,--‘Wretch! thou actest sinfully in thus seeking to
create disunion amongst us who are all of one heart, disregarding
morality.’

“Sakuni said,--‘One that is intoxicated falleth into a pit (hell) and
stayeth there deprived of the power of motion. Thou art, O king, senior
to us in age, and possessed of the highest accomplishments. O bull of the
Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O
Yudhishthira, that gamesters, while excited with play, utter such ravings
that they never indulge in the like of them in their waking moments nor
even in dream.’

“Yudhishthira said,--He that taketh us like a boat to the other shore of
the sea of battle, he that is ever victorious over foes, the prince who
is endued with great activity, he who is the one hero in this world, (is
here). With that Falguna as stake, however, undeserving of being made so,
I will now play with thee.’”

Vaisampayana said,--“Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, ‘Lo! I have won.’

“Sakuni continued,--‘This foremost of all wielders of the bow, this son
of Pandu capable of using both his hands with equal activity hath now
been won by me. O play now with the wealth that is still left unto thee,
even with Bhima thy dear brother, as thy stake, O son of Pandu.

“Yudhishthira said,--‘O king, however, undeserving he may be of being
made a stake, I will now play with thee by staking Bhimasena, that prince
who is our leader, who is the foremost in fight,--even like the wielder
of the thunder-bolt--the one enemy of the Danavas,--the high-souled one
with leonine neck and arched eye-brows and eyes looking askance, who is
incapable of putting up with an insult, who hath no equal in might in the
world, who is the foremost of all wielders of the mace, and who grindeth
all foes,’”

“Vaisampayana said,--“Hearing this, Sakuni, ready with the dice adopting
foul means, said unto Yudhishthira. ‘Lo! I have won.’

Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses
and elephants and thy brothers as well. Say, if thou hast anything which
thou hast not lost.’

Yudhishthira, said--‘I alone, the eldest of all my brothers and dear unto
them, am still unwon. Won by thee, I will do what he that is won will
have to do.’”

Vaisampayana said,--“Hearing this Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, ‘Lo! I have won.’

‘Sakuni continued,--‘Thou hast permitted thyself to be won. This is very
sinful. There is wealth still left to thee, O king. Therefore, thy having
lost thyself is certainly sinful.’”

Vaisampayana continued,--“Having said this, Sakuni, well-skilled at dice,
spoke unto all the brave kings present there of his having won, one after
another, all the Pandavas. The son of Suvala then, addressing
Yudhishthira said,--‘O king, there is still one stake dear to thee that
is still unwon. Stake thou Krishna, the princess of Panchala. By her, win
thyself back.’

“Yudhishthira said,--‘With Draupadi as stake, who is neither short nor
tall, neither spare nor corpulent, and who is possessed of blue curly
locks, I will now play with thee. Possessed of eyes like the leaves of
the autumn lotus, and fragrant also as the autumn lotus, equal in beauty
unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree
herself in symmetry and every grace she is such a woman as a man may
desire for wife in respect of softness of heart, and wealth of beauty and
of virtues. Possessed of every accomplishment and compassionate and
sweet-speeched, she is such a woman as a man may desire for wife in
respect of her fitness for the acquisition of virtue and pleasure and
wealth. Retiring to bed last and waking up first, she looketh after all
down to the cowherds and the shepherds. Her face too, when covered with
sweat, looketh as the lotus or the jasmine. Of slender waist like that of
the wasp, of long flowing locks, of red lips, and body without down, is
the princess of Panchala. O king, making the slender-waisted Draupadi,
who is even such as my stake, I will play with thee, O son of Suvala.’”

Vaisampayana continued,--‘When the intelligent king Yudhishthira the just
has spoken thus,--‘Fie!’ ‘Fie!’ were the words that were uttered by all
the aged persons that were in the assembly. And the whole conclave was
agitated, and the kings who were present there all gave way to grief. And
Bhishma and Drona and Kripa were covered with perspiration. And Vidura
holding his head between his hands sat like one that had lost his reason.
He sat with face downwards giving way to his reflections and sighing like
a snake. But Dhritarashtra glad, at heart, asked repeatedly, ‘Hath the
stake been won?’ ‘Hath the stake been won?’ and could not conceal his
emotions. Karna with Dussassana and others laughed aloud, while tears
began to flow from the eyes of all other present in the assembly. And the
son of Suvala, proud of success and flurried with excitement and
repeating. Thou hast one stake, dear to thee, etc. said,--‘Lo! I have
won’ and took up the dice that had been cast.”



SECTION LXV

Duryodhana said,--‘Come, Kshatta, bring hither Draupadi the dear and
loved wife of the Pandavas. Let her sweep the chambers, force her
thereto, and let the unfortunate one stay where our serving-women are.’

“Vidura said,--‘Dost thou not know, O wretch, that by uttering such harsh
words thou art tying thyself with cords? Dost thou not understand that
thou art hanging on the edge of a precipice? Dost thou not know that
being a deer thou provokest so many tigers to rage? Snakes of deadly
venom, provoked to ire, are on thy head! Wretch, do not further provoke
them lest thou goest to the region of Yama. In my judgement, slavery does
not attach to Krishna, in as much as she was staked by the King after he
had lost himself and ceased to be his own master. Like the bamboo that
beareth fruit only when it is about to die, the son of Dhritarashtra
winneth this treasure at play. Intoxicated, he perceiveth nor in these
his last moments that dice bring about enmity and frightful terrors. No
man should utter harsh speeches and pierce the hearts of the others. No
man should subjugate his enemies by dice and such other foul means. No
one should utter such words as are disapproved by the Vedas and lead to
hell and annoy others. Some one uttereth from his lips words that are
harsh. Stung by them another burneth day and night. These words pierce
the very heart of another. The learned, therefore, should never utter
them, pointing them at others. A goat had once swallowed a hook, and when
it was pierced with it, the hunter placing the head of the animal on the
ground tore its throat frightfully in drawing it out. Therefore, O
Duryodhana, swallow not the wealth of the Pandavas. Make them not thy
enemies. The sons of Pritha never use words such as these. It is only low
men that are like dogs who use harsh words towards all classes of people,
viz., those that have retired to the woods, those leading domestic lives,
those employed in ascetic devotions and those that are of great learning.
Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the
frightful doors of hell. Alas! many of the Kurus with Dussasana amongst
them have followed him in the path of dishonesty in the matter of this
play at dice. Even gourds may sink and stones may float, and boats also
may always sink in water, still this foolish king, the son of
Dhritarashtra, listeneth not to my words that are even as regimen unto
him. Without doubt, he will be the cause of the destruction of the Kurus.
When the words of wisdom spoken by friends and which are even as fit
regimen are not listened to, but on the other hand temptation is on the
increase, a frightful and universal destruction is sure to overtake all
the Kurus.”



SECTION LXVI

Vaisampayana said,--“Intoxicated with pride, the son of Dhritarashtra
spake,--‘Fie on Kshatta! and casting his eyes upon the Pratikamin in
attendance, commanded him, in the midst of all those reverend seniors,
saying,--‘Go Pratikamin, and bring thou Draupadi hither. Thou hast no
fear from the sons of Pandu. It is Vidura alone that raveth in fear.
Besides, he never wisheth our prosperity!’”

Vaisampayana continued,--“Thus commanded, the Pratikamin, who was of the
Suta caste, hearing the words of the king, proceeded with haste, and
entering the abode of the Pandavas, like a dog in a lion’s den,
approached the queen of the sons of Pandu. And he said,--‘Yudhishthira
having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee.
Come now, therefore, to the abode of Dhritarashtra. I will take thee, O
Yajnaseni, and put thee in some menial work.’

Draupadi said,--‘Why, O Pratikamin, dost thou say so? What prince is
there who playeth staking his wife? The king was certainly intoxicated
with dice. Else, could he not find any other object to stake?’

“The Pratikamin said,--‘When he had nothing else to stake, it was then
that Ajatasatru, the son of Pandu, staked thee. The king had first staked
his brothers, then himself, and then thee, O princess.’

“Draupadi said,--‘O son of the Suta race, go, and ask that gambler
present in the assembly, whom he hath lost first, himself, or me.
Ascertaining this, come hither, and then take me with thee, O son of the
Suta race.’

Vaisampayana continued,--“The messenger coming back to the assembly told
all present the words of Draupadi. And he spoke unto Yudhishthira sitting
in the midst of the kings, these words,--Draupadi hath asked thee, Whose
lord wert thou at the time thou lost me in play? Didst thou lose thyself
first or me? Yudhishthira, however sat there like one demented and
deprived of reason and gave no answer good or ill to the Suta.

“Duryodhana then said,--‘Let the princess of Panchala come hither and put
her question. Let every one hear in this assembly the words that pass
between her and Yudhishthira.’

Vaisampayana continued,--“The messenger, obedient to the command of
Duryodhana, going once again to the palace, himself much distressed, said
unto Draupadi,--‘O princess, they that are in the assembly are summoning
thee. It seemeth that the end of the Kauravas is at hand. When
Duryodhana, O princess, is for taking thee before the assembly, this
weak-brained king will no longer be able to protect his prosperity.’

“Draupadi said,--‘The great ordainer of the world hath, indeed, ordained
so. Happiness and misery pay their court to both the wise and unwise.
Morality, however, it hath been said, is the one highest object in the
world. If cherished, that will certainly dispense blessings to us. Let
not that morality now abandon the Kauravas. Going back to those that are
present in that assembly, repeat these my words consonant with morality.
I am ready to do what those elderly and virtuous persons conversant with
morality will definitely tell me.

Vaisampayana continued,--“The Suta, hearing these words of Yajnaseni,
came back to the assembly and repeated the words of Draupadi. But all sat
with faces downwards, uttering not a word, knowing the eagerness and
resolution of Dhritarashtra’s son.

“Yudhishthira, however, O bull of the Bharata race, hearing of
Duryodhana’s intentions, sent a trusted messenger unto Draupadi,
directing that although she was attired in one piece of cloth with her
navel itself exposed, in consequence of her season having come, she
should come before her father-in-law weeping bitterly. And that
intelligent messenger, O king, having gone to Draupadi’s abode with
speed, informed her of the intentions of Yudhishthira. The illustrious
Pandavas, meanwhile, distressed and sorrowful, and bound by promise,
could not settle what they should do. And casting his eyes upon them,
king Duryodhana, glad at heart, addressed the Suta and said,--‘O
Pratikamin, bring her hither. Let the Kauravas answer her question before
her face. The Suta, then, obedient to his commands, but terrified at the
(possible) wrath of the daughter of Drupada, disregarding his reputation
for intelligence, once again said to those that were in the
assembly,--what shall I say unto Krishna?’

“Duryodhana, hearing this, said,--‘O Dussasana, this son of my Suta, of
little intelligence, feareth Vrikodara. Therefore, go thou thyself and
forcibly bring hither the daughter of Yajnasena, Our enemies at present
are dependent on our will. What can they do thee?’ Hearing the command of
his brother, prince Dussasana rose with blood-red eyes, and entering the
abode of those great warriors, spake these words unto the princess,
‘Come, come, O Krishna, princess of Panchala, thou hast been won by us.
And O thou of eyes large as lotus leaves, come now and accept the Kurus
for thy lords. Thou hast been won virtuously, come to the assembly.’ At
these words, Draupadi, rising up in great affliction, rubbed her pale
face with her hands, and distressed she ran to the place where the ladies
of Dhritarashtra’s household were. At this, Dussasana roaring in anger,
ran after her and seized the queen by her locks, so long and blue and
wavy. Alas! those locks that had been sprinkled with water sanctified
with mantras in the great Rajasuya sacrifice, were now forcibly seized by
the son of Dhritarashtra disregarding the prowess of the Pandavas. And
Dussasana dragging Krishna of long long locks unto the presence of the
assembly--as if she were helpless though having powerful protectors--and
pulling at her, made her tremble like the banana plant in a storm. And
dragged by him, with body bent, she faintly cried--‘Wretch! it ill
behoveth thee to take me before the assembly. My season hath come, and I
am now clad in one piece of attire. But Dussasana dragging Draupadi
forcibly by her black locks while she was praying piteously unto Krishna
and Vishnu who were Narayana and Nara (on earth), said unto her--‘Whether
thy season hath come or not, whether thou art attired in one piece of
cloth or entirely naked, when thou hast been won at dice and made our
slave, thou art to live amongst our serving-women as thou pleasest.”

Vaisampayana continued,--“With hair dishevelled and half her attire
loosened, all the while dragged by Dussasana, the modest Krishna consumed
with anger, faintly said--“In this assembly are persons conversant with
all the branches of learning devoted to the performance of sacrifices and
other rites, and all equal unto Indra, persons some of whom are really my
superiors and others who deserve to be respected as such. I can not stay
before them in this state. O wretch! O thou of cruel deeds, drag me not
so. Uncover me not so. The princes (my lords) will not pardon thee, even
if thou hast the gods themselves with Indra as thy allies. The
illustrious son of Dharma is now bound by the obligations of morality.
Morality, however, is subtle. Those only that are possessed of great
clearness of vision can ascertain it. In speech even I am unwilling to
admit an atom of fault in my lord forgetting his virtues. Thou draggest
me who am in my season before these Kuru heroes. This is truly an
unworthy act. But no one here rebuketh thee. Assuredly, all these are of
the same mind with thee. O fie! Truly hath the virtue of the Bharata
gone! Truly also hath the usage of those acquainted with the Kshatriya
practice disappeared! Else these Kurus in this assembly would never have
looked silently on this act that transgresseth the limits of their
practices. Oh! both Drona and Bhishma have lost their energy, and so also
hath the high-souled Kshatta, and so also this king. Else, why do these
foremost of the Kuru elders look silently on this great crime?”

Vaisampayana continued,--“Thus did Krishna of slender waist cry in
distress in that assembly. And casting a glance upon her enraged
lords--the Pandavas--who were filled with terrible wrath, she inflamed
them further with that glance of hers. And they were not so distressed at
having been robbed of their kingdom, of their wealth, of their costliest
gems, as with that glance of Krishna moved by modesty and anger. And
Dussasana, beholding Krishna looking at her helpless lords, dragging her
still more forcibly, and addressed her, ‘Slave, Slave’ and laughed aloud.
And at those words Karna became very glad and approved of them by
laughing aloud. And Sakuni, the son of Suvala, the Gandhara king,
similarly applauded Dussasana. And amongst all those that were in the
assembly except these three and Duryodhana, every one was filled with
sorrow at beholding Krishna thus dragged in sight of that assembly. And
beholding it all, Bhishma said, ‘O blessed one, morality is subtle. I
therefore am unable to duly decide this point that thou hast put,
beholding that on the one hand one that hath no wealth cannot stake the
wealth belonging to others, while on the other hand wives are always
under the orders and at the disposal of their lords. Yudhishthira can
abandon the whole world full of wealth, but he will never sacrifice
morality. The son of Pandu hath said--‘I am won.’ Therefore, I am unable
to decide this matter. Sakuni hath not his equal among men at dice-play.
The son of Kunti still voluntarily staked with him. The illustrious
Yudhishthira doth not himself regard that Sakuni hath played with him
deceitfully. Therefore, I can not decide this point.”

“Draupadi said,--“The king was summoned to this assembly and though
possessing no skill at dice, he was made to play with skilful, wicked,
deceitful and desperate gamblers. How can he be said then to have staked
voluntarily? The chief of the Pandavas was deprived of his senses by
wretches of deceitful conduct and unholy instincts, acting together, and
then vanquished. He could not understand their tricks, but he hath now
done so. Here, in this assembly, there are Kurus who are the lords of
both their sons and their daughters-in-law! Let all of them, reflecting
well upon my words, duly decide the point that I have put.

Vaisampayana continued,--‘Unto Krishna who was thus weeping and crying
piteously, looking at times upon her helpless lord, Dussasana spake many
disagreeable and harsh words. And beholding her who was then in her
season thus dragged, and her upper garments loosened, beholding her in
that condition which she little deserved, Vrikodara afflicted beyond
endurance, his eyes fixed upon Yudhishthira, gave way to wrath.”

“Bhima said,--‘O Yudhishthira, gamblers have in their houses many women
of loose character. They do not yet stake those women having kindness for
them even. Whatever wealth and other excellent articles the king of Kasi
gave, whatever, gems, animals, wealth, coats of mail and weapons that
other kings of the earth gave, our kingdom, thyself and ourselves, have
all been won by the foes. At all this my wrath was not excited for thou
art our lord. This, however, I regard as a highly improper act--this act
of staking Draupadi. This innocent girl deserveth not this treatment.
Having obtained the Pandavas as her lords, it is for thee alone that she
is being thus persecuted by the low, despicable, cruel, and mean-minded
Kauravas. It is for her sake, O king, that my anger falleth on thee. I
shall burn those hands of thine. Sahadeva, bring some fire.”

‘Arjuna hearing this, said,--‘Thou hast never, O Bhimasena, before this
uttered such words as these. Assuredly thy high morality hath been
destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the
enemy. Practise thou the highest morality. Whom doth it behave to
transgress his virtuous eldest brother? The king was summoned by the foe,
and remembering the usage of the Kshatriyas, he played at dice against
his will. That is certainly conducive to our great fame.

‘Bhima said,--‘If I had not known, O Dhananjaya, that the king had acted
according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire.”

Vaisampayana continued,--“Beholding the Pandavas thus distressed and the
princess of Panchala also thus afflicted, Vikarna the son of
Dhritarashtra said--‘Ye kings, answer ye the question that hath been
asked by Yajnaseni. If we do not judge a matter referred to us, all of us
will assuredly have to go to hell without delay. How is that Bhishma and
Dhritarashtra, both of whom are the oldest of the Kurus, as also the
high-souled Vidura, do not say anything! The son of Bharadwaja who is the
preceptor of us, as also Kripa, is here. Why do not these best of
regenerate ones answer the question? Let also those other kings assembled
here from all directions answer according to their judgment this
question, leaving aside all motives of gain and anger. Ye kings, answer
ye the question that hath been asked by this blessed daughter of king
Drupada, and declare after reflection on which side each of ye is.’ Thus
did Vikarna repeatedly appeal to those that were in that assembly. But
those kings answered him not one word, good or ill. And Vikarna having
repeatedly appealed to all the kings began to rub his hands and sigh like
a snake. And at last the prince said--‘Ye kings of the earth, ye
Kauravas, whether ye answer this question or not, I will say what I
regard as just and proper. Ye foremost of men, it hath been said that
hunting, drinking, gambling, and too much enjoyment of women, are the
four vices of kings. The man, that is addicted to these, liveth forsaking
virtue. And people do not regard the acts done by a person who is thus
improperly engaged, as of any authority. This son of Pandu, while deeply
engaged in one of these vicious acts, urged thereto by deceitful
gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the
common wife of all the sons of Pandu. And the king, having first lost
himself offered her as a stake. And Suvala himself desirous of a stake,
indeed prevailed upon the king to stake this Krishna. Reflecting upon all
these circumstances, I regard Draupadi as not won.”

“Hearing these words, a loud uproar rose from among those present in that
assembly. And they all applauded Vikarna and censured the son of Suvala.
And at that sound, the son of Radha, deprived of his senses by anger,
waving his well-shaped arms, said these words,--‘O Vikarna, many opposite
and inconsistent conditions are noticeable in this assembly. Like fire
produced from a faggot, consuming the faggot itself, this thy ire will
consume thee. These personages here, though urged by Krishna, have not
uttered a word. They all regard the daughter of Drupada to have been
properly won. Thou alone, O son of Dhritarashtra in consequence of thy
immature years, art bursting with wrath, for though but a boy thou
speakest in the assembly as if thou wert old. O younger brother of
Duryodhana, thou dost not know what morality truly is, for thou sayest
like a fool that this Krishna who hath been (justly) won as not won at
all. O son of Dhritarashtra, how dost thou regard Krishna as not won,
when the eldest of the Pandavas before this assembly staked all his
possessions? O bull of the Bharata race, Draupadi is included in all the
possessions (of Yudhishthira). Therefore, why regardest thou Krishna who
hath been justly won as not won? Draupadi had been mentioned (by Suvala)
and approved of as a stake by the Pandavas. For what reason then dost
thou yet regard her as not won? Or, if thou thinkest that bringing her
hither attired in a single piece of cloth, is an action of impropriety,
listen to certain excellent reasons I will give. O son of the Kuru race,
the gods have ordained only one husband for one woman. This Draupadi,
however, hath many husbands. Therefore, certain it is that she is an
unchaste woman. To bring her, therefore, into this assembly attired
though she be in one piece of cloth--even to uncover her is not at all an
act that may cause surprise. Whatever wealth the Pandavas had--she
herself and these Pandavas themselves,--have all been justly won by the
son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)
wisdom is but a boy. Take off the robes of the Pandavas as also the
attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of
their upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi’s attire before the eyes of
all, began to drag it off her person.”

Vaisampayana continued,--“When the attire of Draupadi was being thus
dragged, the thought of Hari, (And she herself cried aloud, saying), ‘O
Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond
of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the
Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of
Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue
me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou
great yogin, thou soul of the universe, Thou creator of all things, O
Govinda, save me who am distressed,--who am losing my senses in the midst
of the Kurus.’ Thus did that afflicted lady resplendent still in her
beauty, O king covering her face cried aloud, thinking of Krishna, of
Hari, of the lord of the three worlds. Hearing the words of Draupadi,
Krishna was deeply moved. And leaving his seat, the benevolent one from
compassion, arrived there on foot. And while Yajnaseni was crying aloud
to Krishna, also called Vishnu and Hari and Nara for protection, the
illustrious Dharma, remaining unseen, covered her with excellent clothes
of many hues. And, O monarch as the attire of Draupadi was being dragged,
after one was taken off, another of the same kind, appeared covering her.
And thus did it continue till many clothes were seen. And, O exalted on,
owing to the protection of Dharma, hundreds upon hundreds of robes of
many hues came off Draupadi’s person. And there arose then a deep uproar
of many many voices. And the kings present in that assembly beholding
that most extraordinary of all sights in the world, began to applaud
Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing
his hands, with lips quivering in rage, swore in the midst of all those
kings a terrible oath in a loud voice.

“And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.
Words such as these were never before uttered by other men, nor will
anybody in the future ever utter them. Ye lords of earth, if having
spoken these words I do not accomplish them hereafter, let me not obtain
the region of my deceased ancestors. Tearing open in battle, by sheer
force, the breast of this wretch, this wicked-minded scoundrel of the
Bharata race, if I do not drink his life-blood, let me not obtain the
region of my ancestors.”

Vaisampayana continued,--“Hearing these terrible words of Bhima that made
the down of the auditors to stand on end, everybody present there
applauded him and censured the son of Dhritarashtra. And when a mass of
clothes had been gathered in that assembly, all dragged from the person
of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the
sons of Kunti in that state, the persons--those gods among men--that were
in that assembly all uttered the word ‘Fie!’(on the son of
Dhritarashtra). And the united voices of all became so loud that they
made the down of anybody who heard them stand on end. And all the honest
men that were in that assembly began to say,--‘Alas! the Kauravas answer
not the question that hath been put to them by Draupadi. And all
censuring Dhritarashtra together, made a loud clamour. Then Vidura, that
master of the science of morality, waving his hands and silencing every
one, spake these words;--‘Ye that are in this assembly, Draupadi having
put her question is weeping helplessly. Ye are not answering her. Virtue
and morality are being persecuted by such conduct. An afflicted person
approacheth an assembly of good men, like one that is being consumed by
fire. They that are in the assembly quench that fire and cool him by
means of truth and morality. The afflicted person asketh the assembly
about his rights, as sanctioned by morality. They that are in the
assembly should, unmoved by interest and anger, answer the question. Ye
kings, Vikarna hath answered the question, according to his own knowledge
and judgment. Ye should also answer it as ye think proper. Knowing the
rules of morality, and having attended an assembly, he that doth not
answer a query that is put, incurreth half the demerit that attacheth to
a lie. He, on the other hand, who, knowing the rules of morality and
having joined an assembly answereth falsely, assuredly incurreth the sin
of a lie. The learned quote as an example in this connection the old
history of Prahlada and the son of Angirasa.

“There was of old a chief of the Daityas of the name Prahlada. He had a
son named Virochana. And Virochana, for the sake of obtaining a bride,
quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us
that they mutually wagered their lives, saying--I am superior,--I am
superior,--for the sake of obtaining a bride. And after they had thus
quarrelled with each other, they both made Prahlada the arbitrator to
decide between them. And they asked him, saying;--Who amongst us is
superior (to the other)? Answer this question. Speak not falsely.
Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And
Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou
answerest falsely, or dost not answer at all thy head will then be split
into a hundred pieces by the wielder of the thunderbolt with that bolt of
his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of
the fig tree, went to Kasyapa of great energy, for taking counsel with
him. And Prahlada said,--‘Thou art, O illustrious and exalted one, fully
conversant with the rules of morality that should guide both the gods and
the Asuras and the Brahmanas as well. Here, however, is a situation of
great difficulty in respect of duty. Tell me, I ask thee, what regions
are obtainable by them who upon being asked a question, answer it not, or
answer it falsely. Kasyapa thus asked answered.--‘He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is the
duty of every body in the assembly to take off the dart, otherwise they
themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth to
the head of that assembly, a fourth to the person acting censurably and a
fourth unto those others that are there. In that assembly, on the other
hand, when he that deserveth censure is rebuked, the head of the assembly
becometh freed from all sins, and the other members also incur none. It
is only the perpetrator himself of the act that becometh responsible for
it. O Prahlada, they who answer falsely those that ask them about
morality destroy the meritorious acts of their seven upper and seven
lower generations. The grief of one who hath lost all his wealth, of one
who hath lost a son, of one who is in debt, of one who is separated from
his companions, of a woman who hath lost her husband, of one that hath
lost his all in consequence of the king’s demand, of a woman who is
sterile, of one who hath been devoured by a tiger (during his last
struggles in the tiger’s claws), of one who is a co-wife, and of one who
hath been deprived of his property by false witnesses, have been said by
the gods to be uniform in degree. These different sorts of grief are his
who speaketh false. A person becometh a witness in consequence of his
having seen, heard, and understood a thing. Therefore, a witness should
always tell the truth. A truth-telling witness never loseth his religious
merits and earthly possessions also.’ Hearing these words of Kasyapa,
Prahlada told his son, “Sudhanwan is superior to thee, as indeed, (his
father) Angiras is superior to me. The mother also of Sudhanwan is
superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the
lord of the life.” At these words of Prahlada, Sudhanwan said, “Since
unmoved by affection for thy child, thou hast adhered to virtue, I
command, let this son of thine live for a hundred years.”

“Vidura continued,--Let all the persons, therefore, present in this
assembly hearing these high truths of morality, reflect upon what should
be the answer to the question asked by Draupadi”.

Vaisampayana continued,--“The kings that were there hearing these words
of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
telling him. Take away this serving-woman Krishna into the inner
apartments. And thereupon Dussasana began to drag before all the
spectators the helpless and modest Draupadi, trembling and crying
piteously unto the Pandavas her lords.”



SECTION LXVIII

Draupadi said,--‘Wait a little, thou worst of men, thou wicked-minded
Dussasana. I have an act to perform--a high duty that hath not been
performed by me yet. Dragged forcibly by this wretch’s strong arms, I was
deprived of my senses. I salute these reverend seniors in this assembly
of the Kurus. That I could not do this before cannot be my fault.’”

Vaisampayana said,--“Dragged with greater force than before, the
afflicted and helpless Draupadi, undeserving of such treatment, falling
down upon the ground, thus wept in that assembly of the Kurus,--

“‘Alas, only once before, on the occasion of the Swayamvara, I was beheld
by the assembled kings in the amphitheatre, and never even once beheld
afterwards. I am to-day brought before this assembly. She whom even the
winds and the sun had seen never before in her palace is to-day before
this assembly and exposed to the gaze of the crowd. Alas, she whom the
sons of Pandu could not, while in her palace, suffer to be touched even
by the wind, is to-day suffered by the Pandavas to be seized and dragged
by this wretch. Alas, these Kauravas also suffer their daughter-in-law,
so unworthy of such treatment, to be thus afflicted before them. It
seemeth that the times are out of joint. What can be more distressing to
me, than that though high-born and chaste, I should yet be compelled to
enter this public court? Where is that virtue for which these kings were
noted? It hath been heard that the kings of ancient days never brought
their wedded wives into the public court. Alas, that eternal usage hath
disappeared from among the Kauravas. Else, how is it that the chaste wife
of the Pandavas, the sister of Prishata’s son, the friend of Vasudeva, is
brought before this assembly? Ye Kauravas, I am the wedded wife of king
Yudhishthira the just, hailing from the same dynasty to which the King
belonged. Tell me now if I am a serving-maid or otherwise. I will
cheerfully accept your answer. This mean wretch, this destroyer of the
name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it
any longer. Ye kings, I desire ye to answer whether ye regard me as won
or unwon. I will accept your verdict whatever it be.’

“Hearing these words, Bhishma answered, I have already said, O blessed
one that the course of morality is subtle. Even the illustrious wise in
this world fail to understand it always. What in this world a strong man
calls morality is regarded as such by others, however otherwise it may
really be; but what a weak man calls morality is scarcely regarded as
such even if it be the highest morality. From the importance of the issue
involved, from its intricacy and subtlety, I am unable to answer with
certitude the question thou hast asked. However, it is certain that as
all the Kurus have become the slaves of covetousness and folly, the
destruction of this our race will happen on no distant date. O blessed
one, the family into which thou hast been admitted as a daughter-in-law,
is such that those who are born in it, however much they might be
afflicted by calamities, never deviate from the paths of virtue and
morality. O Princess of Panchala, this conduct of thine also, viz. that
though sunk in distress, thou still easiest thy eyes on virtue and
morality, is assuredly worthy of thee. These persons, Drona and others,
of mature years and conversant with morality, sit heads downwards like
men that are dead, with bodies from which life hath departed. It seemeth
to me, however, that Yudhishthira is an authority on this question. It
behoveth him to declare whether thou art won or not won.”



SECTION LXIX

Vaisampayana said,--“The kings present in that assembly, from tear of
Duryodhana, uttered not a word, good or ill, although they beheld
Draupadi crying piteously in affliction like a female osprey, and
repeatedly appealing to them. And the son of Dhritarashtra beholding
those kings and sons and grand sons of kings all remaining silent, smiled
a little, and addressing the daughter of the king of Panchala, said,--O
Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima
of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer
thy question. O Panchali, let them for thy sake declare in the midst of
these respectable men that Yudhishthira is not their lord, let them
thereby make king Yudhishthira the just a liar. Thou shalt then be freed
from the condition of slavery. Let the illustrious son of Dharma, always
adhering to virtue, who is even like Indra, himself declare whether he is
not thy lord. At his words, accept thou the Pandavas or ourselves without
delay. Indeed, all the Kauravas present in this assembly are floating in
the ocean of thy distress. Endued with magnanimity, they are unable to
answer thy question, looking at thy unfortunate husbands.’”

Vaisampayana continued,--“Hearing these words of the Kuru king, all who
were present in the assembly loudly applauded them. And shouting
approvingly, they made signs unto one another by motions of their eyes
and lips. And amongst some that were there, sounds of distress such as
‘O! and ‘Alas!” were heard. And at these words of Duryodhana, so
delightful (to his partisans), the Kauravas present in that assembly
became exceedingly glad. And the kings, with faces turned sideways,
looked upon Yudhishthira conversant with the rules of morality, curious
to hear what he would say. And every one present in that assembly became
curious to hear what Arjuna, the son of Pandu never defeated in battle,
and what Bhimasena, and what the twins also would say. And when that busy
hum of many voices became still, Bhimasena, waving his strong and
well-formed arms smeared with sandalpaste spake these words,--‘If this
high-souled king Yudhishthira the just, who is our eldest brother, had
not been our lord, we would never have forgiven the Kuru race (for all
this). He is the lord of all our religious and ascetic merits, the lord
of even our lives. If he regardeth himself as won, we too have all been
won. If this were not so, who is there amongst creatures touching the
earth with their feet and mortal, that would escape from me with his life
after having touched those locks of the princess of Panchala? Behold
these mighty, well-formed arms of mine, even like maces of iron. Having
once come within them, even he of a hundred sacrifices is incapable of
effecting an escape. Bound by the ties of virtue and the reverence that
is due to our eldest brother, and repeatedly urged by Arjuna to remain
silent, I am not doing anything terrible. If however, I am once commanded
by king Yudhishthira the just, I would slay these wretched sons of
Dhritarashtra, making slaps do the work of swords, like a lion slaying a
number of little animals.”

Vaisampayana continued,--“Unto Bhima who had spoken these words Bhishma
and Drona and Vidura said, ‘Forbear, O Bhima. Everything is possible with
thee.’”



SECTION LXX

“Karna said,--‘Of all the persons in the assembly, three, viz., Bhishma,
Vidura, and the preceptor of the Kurus (Drona) appear to be independent;
for they always speak of their master as wicked, always censure him, and
never wish for his prosperity. O excellent one, the slave, the son, and
the wife are always dependent. They cannot earn wealth, for whatever they
earn belongeth to their master. Thou art the wife of a slave incapable of
possessing anything on his own account. Repair now to the inner
apartments of king Dhritarashtra and serve the king’s relatives. We
direct that that is now thy proper business. And, O princess, all the
sons of Dhritarashtra and not the sons of Pritha are now thy masters. O
handsome one, select thou another husband now,--one who will not make
thee a slave by gambling. It is well-known that women, especially that
are slaves, are not censurable if they proceed with freedom in electing
husbands. Therefore let it be done by thee. Nakula hath been won, as also
Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O
Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot
continue to be thy lords any longer. Alas, doth not the son of Pritha
regards life, prowess and manhood as of no use that he offereth this
daughter of Drupada, the king of Panchala, in the presence of all this
assembly, as a stake at dice?’”

Vaisampayana continued,--“Hearing these words, the wrathful Bhima
breathed hard, a very picture of woe. Obedient to the king and bound by
the tie of virtue and duty, burning everything with his eyes inflamed by
anger, he said,--‘O king, I cannot be angry at these words of this son of
a Suta, for we have truly entered the state of servitude. But O king,
could our enemies have said so unto me, it thou hadst not played staking
this princess?’”

Vaisampayana continued,--“Hearing these words of Bhimasena king
Duryodhana addressed Yudhishthira who was silent and deprived of his
senses, saying,--‘O king, both Bhima and Arjuna, and the twins also, are
under thy sway. Answer thou the question (that hath been asked by
Draupadi). Say, whether thou regardest Krishna as unwon.’ And having
spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging
the son of Radha and insulting Bhima, quickly uncovered his left thigh
that was like unto the stem of a plantain tree or the trunk of an
elephant and which was graced with every auspicious sign and endued with
the strength of thunder, and showed it to Draupadi in her very sight. And
beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in
the midst of all those kings and as if piercing them (with his dart-like
words),--‘Let not Vrikodara attain to the regions, obtained by his
ancestors, if he doth not break that thigh of thine in the great
conflict. And sparkles of fire began to be emitted from every organ of
sense of Bhima filled with wrath, like those that come out of every crack
and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--‘Ye kings of Pratipa’s race,
behold the great danger that ariseth from Bhimasena. Know ye for certain
that this great calamity that threatens to overtake the Bharatas hath
been sent by Destiny itself. The sons of Dhritarashtra have, indeed,
gambled disregarding every proper consideration. They are even now
disputing in this assembly about a lady (of the royal household). The
prosperity of our kingdom is at an end. Alas, the Kauravas are even now
engaged in sinful consultations. Ye Kauravas, take to your heart this
high precept that I declare. If virtue is persecuted, the whole assembly
becometh polluted. If Yudhishthira had staked her before he was himself
won, he would certainly have been regarded as her master. If, however a
person staketh anything at a time when he himself is incapable of holding
any wealth, to win it is very like obtaining wealth in a dream. Listening
to the words of the king of Gandhara, fall ye not off from this undoubted
truth.’

“Duryodhana, hearing Vidura thus speak, said,--‘I am willing to abide by
the words of Bhima, of Arjuna and of the twins. Let them say that
Yudhishthira is not their master. Yajnaseni will then be freed from her
state of bondage.”

“Arjuna at this, said,--“This illustrious son of Kunti, king Yudhishthira
the just, was certainly our master before he began to play. But having
lost himself, let all the Kauravas judge whose master he could be after
that.”

Vaisampayana continued,--“Just then, a jackal began to cry loudly in the
homa-chamber of king Dhritarashtra’s palace. And, O king, unto the jackal
that howled so, the asses began to bray responsively. And terrible birds
also, from all sides, began to answer with their cries. And Vidura
conversant with everything and the daughter of Suvala, both understood
the meaning of those terrible sounds. And Bhishma and Drona and the
learned Gautama loudly cried,--Swashti! Swashti![1] Then Gandhari and the
learned Vidura beholding that frightful omen, represented everything, in
great affliction, unto the king. And the king (Dhritarashtra) thereupon
said,--

‘Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready
overtaken thee when thou insultest in language such as this the wife of
these bulls among the Kurus, especially their wedded wife Draupadi. And
having spoken those words, the wise Dhritarashtra endued with knowledge,
reflecting with the aid of his wisdom and desirous of saving his
relatives and friends from destruction, began to console Krishna, the
princess of Panchala, and addressing her, the monarch said,--‘Ask of me
any boon, O princess of Panchala, that thou desirest, Chaste and devoted
to virtue, thou art the first of all my daughters-in-law.

“Draupadi said,--‘O bull of the Bharata race, if thou will grant me a
boon, I ask the handsome Yudhishthira, obedient to every duty, be freed
from slavery. Let not unthinking children call my child Prativindhya
endued with great energy of mind as the son of a slave. Having been a
prince, so superior to all men, and nurtured by kings it is not proper
that he should be called the child of a slave.

“Dhritarashtra said unto her,--‘O auspicious one, let it be as thou
sayest. O excellent one, ask thou another boon, for I will give it. My
heart inclineth to give thee a second boon. Thou dost not deserve only
one boon.

“Draupadi said,--‘I ask, O king, that Bhimasena and Dhananjaya and the
twins also, with their cars and bows, freed from bondage, regain their
liberty.’

‘Dhritarashtra said,--‘O blessed daughter, let it be as thou desirest.
Ask thou a third boon, for thou hast not been sufficiently honoured with
two boons. Virtuous in thy behaviour, thou art the foremost of all my
daughters-in-law.

Draupadi said,--‘O best of kings, O illustrious one, covetousness always
bringeth about loss of virtue. I do not deserve a third boon. Therefore I
dare not ask any. O king of kings, it hath been said that a Vaisya may
ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a
Brahmana, a hundred. O king, these my husbands freed from the wretched
state of bondage, will be able to achieve prosperity by their own
virtuous acts!’”



SECTION LXXI

“Karna said,--‘We have never heard of such an act (as this one of
Draupadi), performed by any of the women noted in this world for their
beauty. When the sons of both Pandu and Dhritarashtra were excited with
wrath, this Draupadi became unto the sons of Pandu as their salvation.
Indeed the princess of Panchala, becoming as a boat unto the sons of
Pandu who were sinking in a boatless ocean of distress, hath brought them
in safety to the shore.’”

Vaisampayana continued,--“Hearing these words of Karna in the midst of
the Kurus,--viz., that the sons of Pandu were saved by their wife,--the
angry Bhimasena in great affliction said (unto Arjuna),--‘O Dhananjaya,
it hath been said by Devala three lights reside in every person, viz.,
offspring, acts and learning, for from these three hath sprung creation.
When life becometh extinct and the body becometh impure and is cast off
by relatives, these three become of service to every person. But the
light that is in us hath been dimmed by this act of insult to our wife.
How, O Arjuna, can a son born from this insulted wife of ours prove
serviceable to us?

“Arjuna replied,--‘Superior persons, O Bharata, never prate about the
harsh words that may or may not be uttered by inferior men. Persons that
have earned respect for themselves, even if they are able to retaliate,
remember not the acts of hostility done by their enemies, but, on the
other hand, treasure up only their good deeds.’

‘Bhima said,--‘Shall I, O king, slay, without loss of time all these foes
assembled together, even here, or shall I destroy them, O Bharata, by the
roots, outside this palace? Or, what need is there of words or of
command? I shall slay all these even now, and rule thou the whole earth,
O king, without a rival. And saying this, Bhima with his younger
brothers, like a lion in the midst of a herd of inferior animals,
repeatedly cast his angry glances around. But Arjuna, however, of white
deeds, with appealing looks began to pacify his elder brother. And the
mighty-armed hero endued with great prowess began to burn with the fire
of his wrath. And, O king, this fire began to issue out of Vrikodara’s
ears and other senses with smoke and sparks and flames. And his face
became terrible to behold in consequence of his furrowed brows like those
of Yama himself at the time of the universal destruction. Then
Yudhishthira forbade the mighty hero, embracing him with his arms and
telling him ‘Be not so. Stay in silence and peace.’ And having pacified
the mighty-armed one with eyes red in wrath, the king approached his
uncle Dhritarashtra, with hands joined in entreaty.”



SECTION LXXII

“Yudhishthira said,--‘O king, thou art our master. Command us as to what
we shall do. O Bharata, we desire to remain always in obedience to thee.

“Dhritarashtra replied.--‘O Ajatasatru, blest be thou. Go thou in peace
and safety. Commanded by me, go, rule thy own kingdom with thy wealth.
And, O child, take to heart this command of an old man, this wholesome
advice that I give, and which is even a nutritive regimen. O
Yudhishthira, O child, thou knowest the subtle path of morality.
Possessed of great wisdom, thou art also humble, and thou waitest also
upon the old. Where there is intelligence, there is forbearance.
Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon
wood, not upon stone. (Thou art open to advice, not Duryodhana). They are
the best of men that remember not the acts of hostility of their foes;
that behold only the merits, not the faults, of their enemies; and that
never enter into hostilities themselves. They that are good remember only
the good deeds of their foes and not the hostile acts their foes might
have done unto them. The good, besides, do good unto others without
expectation of any good, in return. O Yudhishthira, it is only the worst
of men that utter harsh words in quarrelling; while they that are
indifferent reply to such when spoken by others. But they that are good
and wise never think of or recapitulate such harsh words, little caring
whether these may or may not have been uttered by their foes. They that
are good, having regard to the state of their own feelings, can
understand the feelings of others, and therefore remember only the good
deeds and not the acts of hostility of their foes. Thou hast acted even
as good men of prepossessing countenance do, who transgress not the
limits of virtue, wealth, pleasure and salvation. O child, remember not
the harsh words of Duryodhana. Look at thy mother Gandhari and myself
also, if thou desirest to remember only what is good. O Bharata, look at
me, who am thy father unto you and am old and blind, and still alive. It
was for seeing our friends and examining also the strength and weakness
of my children, that I had, from motives of policy, suffered this match
at dice to proceed. O king those amongst the Kurus that have thee for
their ruler, and the intelligent Vidura conversant with every branch of
learning for their counsellor, have, indeed, nothing to grieve for. In
thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the
twins, those foremost of men, is pure reverence for superiors. Blest be
thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly
love between thee and thy cousins. Let thy heart also be ever fixed on
virtue.’”

Vaisampayana continued,--“That foremost of the Bharatas--king
Yudhishthira the just--then, thus addressed by his uncle, having gone
through every ceremony of politeness, set out with his brothers for
Khandavaprastha. And accompanied by Draupadi and ascending their cars
which were all of the hue of the clouds, with cheerful hearts they all
set out for that best of cities called Indraprastha.”



SECTION LXXIII

Janamejaya said,--“How did the sons of Dhritarashtra feel, when they came
to know that the Pandavas had, with Dhritarashtra’s leave, left
Hastinapore with all their wealth and jewels?”

Vaisampayana said,--“O king, learning that the Pandavas had been
commanded by the wise Dhritarashtra to return to their capital, Dussasana
went without loss of time unto his brother. And, O bull of the Bharata
race, having arrived before Duryodhana with his counsellor, the prince,
afflicted with grief, began to say,--‘Ye mighty warriors, that which we
had won after so much trouble, the old man (our father) hath thrown away.
Know ye that he hath made over the whole of that wealth to the foes. At
these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of
whom were guided by vanity, united together, and desirous of
counteracting the sons of Pandu, approaching in haste saw privately the
wise king Dhritarashtra--the son of Vichitravirya and spake unto him
these pleasing and artful words. Duryodhana said,--

‘Hast thou not heard, O king, what the learned Vrihaspati the preceptor
of the celestials, said in course of counselling Sakra about mortals and
politics? Even these, O slayer of foes, were the words of Vrihaspati,
‘Those enemies that always do wrong by stratagem or force, should be
slain by every means.’ If, therefore, with the wealth of the Pandavas, we
gratify the kings of the earth and then fight with the sons of Pandu,
what reverses can overtake us? When one hath placed on the neck and back
of venomous snakes full of wrath for encompassing his destruction, is it
possible for him to take them off? Equipped with weapon and seated on
their cars, the angry sons of Pandu like wrathful and venomous snakes
will assuredly annihilate us, O father. Even now Arjuna proceedeth,
encased in mail and furnished with his couple of quivers, frequently
taking up the Gandiva and breathing hard and casting angry glances
around. It hath (also) been heard by us that Vrikodara, hastily ordering
his car to be made ready and riding on it, is proceeding along,
frequently whirling his heavy mace. Nakula also is going along, with the
sword in his grasp and the semi-circular shield in his hand. And Sahadeva
and the king (Yudhishthira) have made signs clearly testifying to their
intentions. Having ascended their cars that are full of all kinds of
arms, they are whipping their horses (for going to Khandava soon) and
assembling their forces. Persecuted thus by us they are incapable of
forgiving us those injuries. Who is there among them that will forgive
that insult to Draupadi? Blest be thou. We will again gamble with the son
of Pandu for sending them to exile. O bull among men, we are competent to
bring them thus under our sway. Dressed in skins, either we or they
defeated at dice, shall repair to the woods for twelve years. The
thirteenth year shall have to be spent in some inhabited country
unrecognised; and, if recognised, an exile for another twelve years shall
be the consequence. Either we or they shall live so. Let the play begin,
casting the dice, let the sons of Pandu once more play. O bull of the
Bharata race, O king, even this is our highest duty. This Sakuni knoweth
well the whole science of dice. Even if they succeed in observing this
vow for thirteen years, we shall be in the meantime firmly rooted in the
kingdom and making alliances, assemble a vast invincible host and keep
them content, so that we shall, O king, defeat the sons of Pandu if they
reappear. Let this plan recommend itself to thee, O slayer of foes.

“Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they
have gone a great way. Let them come at once again to cast dice.”

Vaisampayana continued,--“Then Drona, Somadatta and Valhika, Gautama,
Vidura, the son of Drona, and the mighty son of Dhritarashtra by his
Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior
Vikarna,--all said, ‘Let not the play commence. Let there be peace. But
Dhritarashtra, partial to his sons, disregarding the counsels of all his
wise friends and relatives, summoned the sons of Pandu.”



SECTION LXXIV

Vaisampayana said,--‘O monarch, it was then that the virtuous Gandhari,
afflicted with grief on account of her affection for her sons, addressed
king Dhritarashtra and said, “When Duryodhana was born, Vidura of great
intelligence had said, ‘It is well to send this disgrace of the race to
the other world. He cried repeatedly and dissonantly like a jackal. It is
certain he will prove the destruction of our race. Take this to heart, O
king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean
of calamity. O lord, accord not thy approbation to the counsels of the
wicked ones of immature years. Be not thou the cause of the terrible
destruction of this race. Who is there that will break an embankment
which hath been completed, or re-kindle a conflagration which hath been
extinguished? O bull of the Bharata race, who is there that will provoke
the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but
still I will call thy attention to this. The scriptures can never control
the wicked-minded for good or evil. And, O king, a person of immature
understanding will never act as one of mature years. Let thy sons follow
thee as their leader. Let them not be separated from thee for ever (by
losing their lives). Therefore, at my word, O king, abandon this wretch
of our race. Thou couldst not, O king, from parental affection, do it
before. Know that the time hath come for the destruction of race through
him. Err not, O king. Let thy mind, guided by counsels of peace, virtue,
and true policy, be what it naturally is. That prosperity which is
acquired by the aid of wicked acts, is soon destroyed; while that which
is won by mild means taketh root and descendeth from generation to
generation.”

“The king, thus addressed by Gandhari who pointed out to him in such
language the path of virtue, replied unto her, saying,--‘If the
destruction of our race is come, let it take place freely. I am ill able
to prevent it. Let it be as they (these my sons) desire. Let the Pandavas
return. And let my sons again gamble with the sons of Pandu.”



SECTION LXXV

Vaisampayana said,--‘The royal messenger, agreeably to the commands of
the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of
Pritha who had by that time gone a great way, addressed the monarch and
said,--‘Even these are the words of thy father-like uncle, O Bharata,
spoken unto thee, ‘The assembly is ready. O son of Pandu, O king
Yudhisthira, come and cast the dice.’

Yudhishthira said,--‘Creatures obtain fruits good and ill according to
the dispensation of the Ordainer of the creation. Those fruits are
inevitable whether I play or not. This is a summons to dice; it is,
besides the command of the old king. Although I know that it will prove
destructive to me, yet I cannot refuse.’

Vaisampayana continued,--“Although (a living) animal made of gold was an
impossibility, yet Rama suffered himself to be tempted by a (golden)
deer. Indeed, the minds of men over whom calamities hang, became deranged
and out of order. Yudhishthira, therefore, having said these words,
retraced his steps along with his brothers. And knowing full well the
deception practised by Sakuni, the son of Pritha came back to sit at dice
with him again. These mighty warriors again entered that assembly,
afflicting the hearts of all their friends. And compelled by Fate they
once more sat down at ease for gambling for the destruction of
themselves.”

“Sakuni then said,--‘The old king hath given ye back all your wealth.
That is well. But, O bull of the Bharata race, listen to me, there is a
stake of great value. Either defeated by ye at dice, dressed in deer
skins we shall enter the great forest and live there for twelve years
passing the whole of the thirteenth year in some inhabited region,
unrecognised, and if recognised return to an exile of another twelve
years; or vanquished by us, dressed in deer skins ye shall, with Krishna,
live for twelve years in the woods passing the whole of the thirteenth
year unrecognised, in some inhabited region. If recognised, an exile of
another twelve years is to be the consequence. On the expiry of the
thirteenth year, each is to have his kingdom surrendered by the other. O
Yudhishthira, with this resolution, play with us, O Bharata, casting the
dice.’

“At these words, they that were in that assembly, raising up their arms
said in great anxiety of mind, and from the strength of their feelings
these words,--‘Alas, fie on the friends of Duryodhana that they do not
apprise him of his great danger. Whether he, O bull among the Bharatas,
(Dhritarashtra) understandeth or not, of his own sense, it is thy duty to
tell him plainly.”

“Vaisampayana continued,--King Yudhishthira, even hearing these various
remarks, from shame and a sense of virtue again sat at dice. And though
possessed of great intelligence and fully knowing the consequences, he
again began to play, as if knowing that the destruction of the Kurus was
at hand.

“And Yudhishthira said,--‘How can, O Sakuni, a king like me, always
observant of the uses of his own order, refuse, when summoned to dice?
Therefore I play with thee.”

“Sakuni answered,--‘We have many kine and horses, and milch cows, and an
infinite number of goats and sheep; and elephants and treasures and gold
and slaves both male and female. All these were staked by us before but
now let this be our one stake, viz., exile into the woods,--being
defeated either ye or we will dwell in the woods (for twelve years) and
the thirteenth year, unrecognised, in some inhabited place. Ye bulls
among men, with this determination, will we play.”

“O Bharata, this proposal about a stay in the woods was uttered but once.
The son of Pritha, however, accepted it and Sakuni took up the dice. And
casting them he said unto Yudhishthira,--‘Lo, I have won.”



SECTION LXXVI

Vaisampayana said,--“Then the vanquished sons of Pritha prepared for
their exile into the woods. And they, one after another, in due order,
casting off their royal robes, attired themselves in deer-skins. And
Dussasana, beholding those chastisers of foes, dressed in deer-skins and
deprived of their kingdom and ready to go into exile, exclaimed ‘The
absolute sovereignty of the illustrious king Duryodhana hath commenced.
The sons of Pandu have been vanquished, and plunged into great
affliction. Now have we attained the goal either by broad or narrow
paths. For today becoming superior to our foes in point of prosperity as
also of duration of rule have we become praiseworthy of men. The sons of
Pritha have all been plunged by us into everlasting hell. They have been
deprived of happiness and kingdom for ever and ever. They who, proud of
their wealth, laughed in derision at the son of Dhritarashtra, will now
have to go into the woods, defeated and deprived by us of all their
wealth. Let them now put off their variegated coats of mail, their
resplendent robes of celestial make, and let them all attire themselves
in deer-skins according to the stake they had accepted of the son of
Suvala. They who always used to boast that they had no equals in all the
world, will now know and regard themselves in this their calamity as
grains of sesame without the kernel. Although in this dress of theirs the
Pandavas seem like unto wise and powerful persons installed in a
sacrifice, yet they look like persons not entitled to perform sacrifices,
wearing such a guise. The wise Yajnasena of the Somake race, having
bestowed his daughter--the princess of Panchala--on the sons of Pandu,
acted most unfortunately for the husbands of Yajnaseni--these sons of
Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon
beholding in the woods these thy husbands dressed in skins and
thread-bare rags, deprived of their wealth and possessions. Elect thou a
husband, whomsoever thou likest, from among all these present here. These
Kurus assembled here, are all forbearing and self-controlled, and
possessed of great wealth. Elect thou one amongst these as thy lord, so
that these great calamity may not drag thee to wretchedness. ‘The sons of
Pandu now are even like grains of sesame without the kernel, or like
show-animals encased in skins, or like grains of rice without the kernel.
Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is
the labour used upon pressing the sesame grain devoid of the kernel!’

“Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of
the Pandavas, harsh words of the most cruel import. And hearing them, the
unforbearing Bhima, in wrath suddenly approaching that prince like a
Himalayan lion upon a jackal, loudly and chastisingly rebuked him in
these words,--Wicked-minded villain, ravest thou so in words that are
uttered alone by the sinful? Boastest thou thus in the midst of the
kings, advanced as thou art by the skill of the king of Gandhara. As thou
piercest our hearts hear with these thy arrowy words, so shall I pierce
thy heart in battle, recalling all this to thy mind. And they also who
from anger or covetousness are walking behind thee as thy
protectors,--them also shall I send to the abode of Yama with their
descendants and relatives.”

Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering
these words of wrath without doing any thing, for he could not deviate
from the path of virtue, Dussasana abandoning all sense of shame, dancing
around the Kurus, loudly said, ‘O cow! O cow!’

Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh
words as these? Whom doth it behove to boast, thus having won wealth by
foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh
not thy life-blood, piercing open thy breast in battle, let him not
attain to regions of blessedness, I tell thee truly that by slaying the
sons of Dhritarashtra in battle, before the very eyes of all the
warriors, I shall pacify this wrath of mine soon enough.’”

Vaisampayana continued,--“And as the Pandavas were going away from the
assembly, the wicked king Duryodhana from excess of joy mimiced by his
own steps the playful leonine trade of Bhima. Then Vrikodara, half
turning towards the king said, Think not ye fool that by this thou
gainest any ascendency over me slay thee shall I soon with all thy
followers, and answer thee, recalling all this to thy mind. And beholding
this insult offered to him, the mighty and proud Bhima, suppressing his
rising rage and following the steps of Yudhishthira, also spake these
words while going out of the Kaurava court, ‘I will slay Duryodhana, and
Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler
with dice. I also repeat in this assembly these proud words which the
gods will assuredly make good, if ever we engage in battle with the
Kurus, I will slay this wretched Duryodhana in battle with my mace, and
prostrating him on the ground I will place my foot on his head. And as
regards this (other) wicked person--Dussasana who is audacious in speech,
I will drink his blood like a lion.

“And Arjuna said,--O Bhima, the resolutions of superior men are not known
in words only. On the fourteenth year from this day, they shall see what
happeneth.

“And Bhima again said,--‘The earth shall drink the blood of Duryodhana,
and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.’

“And Arjuna said,--‘O Bhima, I will, as thou directest, slay in battle
this Karna so malicious and jealous and harsh-speeched and vain. For
doing what is agreeable to Bhima, Arjuna voweth that he will slay in
battle with his arrows this Karna with all his followers. And I will send
unto the regions of Yama also all those other kings that will from
foolishness fight against me. The mountains of Himavat might be removed
from where they are, the maker of the day lose his brightness, the moon
his coldness, but this vow of mine will ever be cherished. And all this
shall assuredly happen if on the fourteenth year from this, Duryodhana
doth not, with proper respect, return us our kingdom.’”

Vaisampayana continued,--“After Arjuna had said this, Sahadeva the
handsome son of Madri, endued with great energy, desirous of slaying
Sakuni, waving his mighty arms and sighing like snake, exclaimed, with
eyes red with anger--‘Thou disgrace of the Gandhara kings, those whom
thou thinkest as defeated are not really so. Those are even sharp-pointed
arrows from whose wounds thou hast run the risk in battle. I shall
certainly accomplish all which Bhima hath said adverting to thee with all
thy followers. If therefore thou hast anything to do, do it before that
day cometh. I shall assuredly slay thee in battle with all thy followers
soon enough, it thou, O son of Suvala, stayest in the light pursuant to
the Kshatriya usage.’

“‘Then, O monarch hearing these words of Sahadeva, Nakula the handsomest
of men spake these words,--‘I shall certainly send unto the abode of Yama
all those wicked sons of Dhritarashtra, who desirous of death and
impelled by Fate, and moved also by the wish of doing what is agreeable
to Duryodhana, have used harsh and insulting speeches towards this
daughter o Yajnasena at the gambling match. Soon enough shall I, at the
command of Yudhishthira and remembering the wrongs to Draupadi, make the
earth destitute of the sons of Dhritarashtra.’

Vaisampayana continued,--“And those tigers among men, all endued with
long arms, having thus pledged themselves to virtuous promises approached
king Dhritarashtra.”



SECTION LXXVII

Yudhishthira said,--‘I bid farewell unto all the Bharatas, unto my old
grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,
Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the
sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid
fare well, all of ye and returning again I shall see you.”

Vaisampayana continued,--“Overcome with shame none of those that were
present there, could tell Yudhishthira anything. Within their hearts,
however, they prayed for the welfare of that intelligent prince.

Vidura then said,--The reverend Pritha is a princess by birth. It
behoveth her not to go into the woods. Delicate and old and ever known to
happiness the blessed one will live, respected by me, in my abode. Known
this, ye sons of Pandu. And let safety be always yours.’

Vaisampayana continued,--‘The Pandavas thereupon said,--O sinless one,
let it be as thou sayest. Thou art our uncle, and, therefore like as our
father. We also are all obedient to thee. Thou art, O learned one, our
most respected superior. We should always obey what thou choosest to
command. And, O high-souled one, order thou whatever else there is that
remaineth to be done.

“Vidura replied,--‘O Yudhishthira, O bull of the Bharata race, know this
to be my opinion, that one that is vanquished by sinful means need not be
pained by such defeat. Thou knowest every rule of morality; Dhananjaya is
ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the
gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the
foremost of all conversant with the vedas; and the well-behaved Draupadi
is conversant with virtue and economy. Ye are attached to one another and
feel delight at one another’s sight and enemies can not separate you from
one another, and ye are contented. Therefore, who is there that will not
envy ye? O Bharata, this patient abstraction from the possession of the
world will be of great benefit to thee. No foe, even if he were equal to
sakra himself, will be able to stand it. Formerly thou wert instructed on
the mountains of Himavat by Meru Savarni; in the town of Varanavata by
Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of
the Dhrishadwati by Sambhu himself. Thou hast also listened to the
instruction of the great Rishi Asita on the hills of Anjana; and thou
becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and
this thy priest Dhaumya will now become thy instructors. In the matter of
the next world, abandon not these excellent lessons thou hast obtained
from the Rishis. O son of Pandu. thou surpassest in intelligence even
Pururavas, the son of Ila; in strength, all other monarchs, and in
virtue, even the Rishis. Therefore, resolve thou earnestly to win
victory, which belongeth to Indra; to control thy wrath, which belongeth
to Yama; to give in charity, which belongeth to Kuvera; and to control
all passions, which belongeth to Varuna. And, O Bharata, obtain thou the
power of gladdening from the moon, the power of sustaining all from
water; forbearance from the earth; energy from the entire solar disc;
strength from the winds, and affluence from the other elements. Welfare
and immunity from ailment be thine; I hope to see thee return. And, O
Yudhishthira, act properly and duly in all seasons,--in those of
distress--in those of difficulty,--indeed, in respect of everything, O
son of Kunti, with our leave go hence. O Bharata, blessing be thine. No
one can say that ye have done anything sinful before. We hope to see
thee, therefore, return in safety and crowned with success.”

Vaisampayana continued,--“Thus addressed by Vidura, Yudhishthira the son
of Pandu, of prowess incapable of being baffled, saying, ‘So be it,’
bowing low unto Bhishma and Drona, went away.”



SECTION LXXVIII

Vaisampayana said,--‘Then when Draupadi was about to set out she went
unto the illustrious Pritha and solicited her leave. And she also asked
leave of the other ladies of the household who had all been plunged into
grief. And saluting and embracing every one of them as each deserved, she
desired to go away. Then there arose within the inner apartments of the
Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding
Draupadi on the eve of her journey, uttered these words in a voice choked
with grief,--

‘O child, grieve not that this great calamity hath overtaken thee. Thou
art well conversant with the duties of the female sex, and thy behaviour
and conduct also are as they should be. It behoveth me not, O thou of
sweet smiles, to instruct thee as to thy duties towards thy lords. Thou
art chaste and accomplished, and thy qualities have adorned the race of
thy birth as also the race into which thou hast been admitted by
marriage. Fortunate are the Kauravas that they have not been burnt by thy
wrath. O child, safely go thou blest by my prayers. Good women never
suffer their hearts to the unstung at what is inevitable. Protected by
virtue that is superior to everything, soon shalt thou obtain good
fortune. While living in the woods, keep thy eye on my child Sahadeva.
See that his heart sinketh not under this great calamity.’

“Saying ‘So be it!’ the princess Draupadi bathed in tears, and clad in
one piece of cloth, stained with blood, and with hair dishevelled left
her mother-in-law. And as she went away weeping and wailing Pritha
herself in grief followed her. She had not gone far when she saw her sons
shorn of their ornaments and robes, their bodies clad in deerskins, and
their heads down with shame. And she beheld them surrounded by rejoicing
foes’ and pitied by friends. Endued with excess of parental affection,
Kunti approached her sons in that state, and embracing them all, and in
accents choked by woe, She said these words,--

“Ye are virtuous and good-mannered, and adorned with all excellent
qualities and respectful behaviour. Ye are all high-minded, and engaged
in the service of your superiors. And ye are also devoted to the gods and
the performance of sacrifices. Why, then, hath this calamity overtaken
you. Whence is this reverse of fortune? I do not see by whose wickedness
this sin hath overtaken you. Alas I have brought you forth. All this must
be due to my ill fortune. It is for this that ye have been overtaken by
this calamity, though ye all are endued with excellent virtues. In energy
and prowess and strength and firmness and might, ye are not wanting. How
shall ye now, losing your wealth and possessions, live poor in the
pathless woods? If I had known before that ye were destined to live in
the woods, I would not have on Pandit’s death come from the mountains of
Satasringa to Hastinapore. Fortunate was your father, as I now regard,
for he truly reaped the fruit of his asceticism, and he was gifted with
foresight, as he entertained the wish of ascending heaven, without having
to feel any pain on account of his sons. Fortunate also was the virtuous
Madri, as I regard her today, who had, it seems, a fore-knowledge of what
would happen and who on that account, obtained the high path of
emancipation and every blessing therewith. All, Madri looked upon me as
her stay, and her mind and her affections were ever fixed on me. Oh, fie
on my desire of life, owing to which suffer all this woe. Ye children, ye
are all excellent and dear unto me. I have obtained you alter much
suffering. I cannot leave you. Even I will go with you. Alas, O Krishna,
(Draupadi), why dost thou leave me so? Everything endued with life is
sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death?
Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O
thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art
thou? Why dost thou not deliver me and these best of men also from such
woe? They say that thou who art without beginning and without end
deliverest those that think of thee. Why doth this saying become untrue.
These my sons are ever attached to virtue and nobility and good fame and
prowess. They deserve not to suffer affliction. Oh, show them mercy.
Alas, when there are such elders amongst our race as Bhishma and Drona
and Kripa, all conversant with morality and the science of worldly
concerns, how could such calamity at all come? O Pandu, O king, where art
thou? Why sufferest thou quietly thy good children to be thus sent into
exile, defeated at dice? O Sahadeva, desist from going. Thou art my
dearest child, dearer, O son of Madri, than my body itself. Forsake me
not. It behoveth thee to have some kindness for me. Bound by the ties of
virtue, let these thy brothers go. But then, earn thou that virtue which
springeth from waiting upon me.’”

Vaisampayana continued,--“The Pandavas then consoled their weeping mother
and with hearts plunged in grief set out for the woods. And Vidura
himself also much afflicted, consoling the distressed Kunti with reasons,
and led her slowly to his house. And the ladies of Dhritarashtra’s house,
hearing everything as it happened, viz., the exile (of the Pandavas) and
the dragging of Krishna into the assembly where the princes had gambled,
loudly wept censuring the Kauravas. And the ladies of the royal household
also sat silent for a long time, covering their lotus-like faces with
their fair hands. And king Dhritarashtra also thinking of the dangers
that threatened his sons, became a prey to anxiety and could not enjoy
peace of mind. And anxiously meditating on everything, and with mind
deprived of its equanimity through grief, he sent a messenger unto
Vidura, saying, ‘Let Kshatta come to me without a moment’s delay.’

“At this summons, Vidura quickly came to Dhritarashtra’s palace. And as
soon as he came, the monarch asked him with great anxiety how the
Pandavas had left Hastinapore.”



SECTION LXXIX

Vaisampayana said,--“As soon as Vidura endued with great foresight came
unto him king Dhritarashtra, the son of Amvika, timidly asked his
brother,--‘How doth Yudhishthira, the son of Dharma, proceed along? And
how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth
Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear
everything, O Kshatta; describe to me all their acts.’

Vidura replied,--‘Yudhishthira, the son of Kunti, hath gone away covering
his face with his cloth. And Bhima, O king, hath gone away looking at his
own mighty arms. And Jishnu (Arjuna) hath gone away, following the king
spreading sand-grains around. And Sahadeva, the son of Madri, hath gone
away besmearing his face, and Nakula, the handsomest of men, O king, hath
gone away, staining himself with dust and his heart in great affliction.
And the large-eyed and beautiful Krishna hath gone away, covering her
face with her dishevelled hair following in the wake of the king, weeping
and in tears. And O monarch, Dhaumya goeth along the road, with kusa
grass in hand, and uttering the aweful mantras of Sama Veda that relate
to Yama.’

Dhritarashtra asked,--“Tell me, O Vidura, why is it that the Pandavas are
leaving Hastinapore in such varied guise.”

“Vidura replied,--‘Though persecuted by thy sons and robbed of his
kingdom and wealth the mind of the wise king Yudhishthira the just hath
not yet deviated from the path of virtue. King Yudhishthira is always
kind, O Bharata, to thy children. Though deprived (of his kingdom and
possessions) by foul means, filled with wrath as he is, he doth not open
eyes. ‘I should not burn the people by looking at them with angry
eyes,’--thinking so, the royal son of Pandu goeth covering his face.
Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth
so. ‘There is none equal to me in strength of arms,’ thinking so Bhima
goeth repeatedly stretching forth his mighty arms. And, O king, proud of
the strength of his arms, Vrikodara goeth, exhibiting them and desiring
to do unto his enemies deeds worthy of those arms. And Arjuna the son of
Kunti, capable of using both his arms (in wielding the Gandiva) followeth
the footsteps of Yudhishthira, scattering sand-grains emblematical of the
arrows he would shower in battle. O Bharata, he indicateth that as the
sand-grains are scattered by him with ease, so will he rain arrows with
perfect ease on the foe (in time of battle). And Sahadeva goeth
besmearing his lace, thinking ‘None may recognise me in this day of
trouble.’ And, O exalted one, Nakula goeth staining himself with dust
thinking, ‘Lest otherwise I steal the hearts of the ladies that may look
at me.’ And Draupadi goeth, attired in one piece of stained cloth, her
hair dishevelled, and weeping, signifying--‘The wives of those for whom I
have been reduced to such a plight, shall on the fourteenth year hence be
deprived of husbands, sons and relatives and dear ones and smeared all
over with blood, with hair dishevelled and all in their feminine seasons
enter Hastinapore having offered oblations of water (unto the manes of
those they will have lost). And O Bharata, the learned Dhaumya with
passions under full control, holding the kusa grass in his hand and
pointing the same towards the south-west, walketh before, singing the
mantras of the Sama Veda that relate to Yama. And, O monarch, that
learned Brahamana goeth, also signifying, ‘When the Bharatas shall be
slain in battle, the priests of the Kurus will thus sing the Soma mantras
(for the benefit of the deceased).’ And the citizens, afflicted with
great grief, are repeatedly crying out, ‘Alas, alas, behold our masters
are going away! O fie on the Kuru elders that have acted like foolish
children in thus banishing heirs of Pandu from covetousness alone. Alas,
separated from the son of Pandu we all shall become masterless. What love
can we bear to the wicked and avaricious Kurus? Thus O king, have the
sons of Kunti, endued with great energy of mind, gone away,--indicating,
by manner and signs, the resolutions that are in their hearts. And as
those foremost of men had gone away from Hastinapore, flashes of
lightning appeared in the sky though without clouds and the earth itself
began to tremble. And Rahu came to devour the Sun, although it was not
the day of conjunction And meteors began to fall, keeping the city to
their right. And jackals and vultures and ravens and other carnivorous
beasts and birds began to shriek and cry aloud from the temples of the
gods and the tops of sacred trees and walls and house-tops. And these
extraordinary calamitous portents, O king, were seen and heard,
indicating the destruction of the Bharatas as the consequence of thy evil
counsels.”

Vaisampayana continued,--“And, O monarch, while king Dhritarashtra and
the wise Vidura were thus talking with each other, there appeared in that
assembly of the Kauravas and before the eyes of all, the best of the
celestial Rishis. And appealing before them all, he uttered these
terrible words, On the fourteenth year hence, the Kauravas, in
consequence of Duryodhana’s fault, will all be destroyed by the might of
Bhima and Arjuna’. And having said this, that best of celestial Rishis,
adorned with surpassing Vedic grace, passing through the skies,
disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son
of Suvala regarding Drona as their sole refuge, offered the kingdom to
him. Drona then, addressing the envious and wrathful Duryodhana and
Dussasana and Karna and all the Bharata, said, ‘The Brahamanas have said
that the Pandavas being of celestial origin are incapable of being slain.
The sons of Dhritarashtra, however, having, with all the kings, heartily
and with reverence sought my protection, I shall look after them to the
best of my power. Destiny is supreme, I cannot abandon them. The sons of
Pandu, defeated at dice, are going into exile in pursuance of their
promise. They will live in the woods for twelve years. Practising the
Brahmacharyya mode of life for this period, they will return in anger and
to our great grief take the amplest vengeance on their foes. I had
formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of
his kingdom by me, O Bharata, the king performed a sacrifice for
obtaining a son (that should slay me). Aided by the ascetic power of Yaja
and Upayaja, Drupada obtained from the (sacrificial) fire a son named
Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen
from the sacrificial platform. That Dhrishtadyumna is the brother-in-law
of the sons of Pandu by marriage, and dear unto them. It is for him,
therefore that I have much fear. Of celestial origin and resplendent as
the fire, he was born with bow, arrows, and encased in mail. I am a being
that is mortal. Therefore it is for him that I have great fear. That
slayer of all foes, the son of Parshatta, hath taken the side of the
Pandavas. I shall have to lose my life, if he and I ever encounter each
other in battle. What grief can be greater to me in this world than this,
ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this
belief is general. That he hath been born for slaying me hath been heard
by me and is widely known also in the world. For thy sake, O Duryodhana,
that terrible season of destruction is almost come. Do without loss of
time, what may be beneficial unto thee. Think not that everything hath
been accomplished by sending the Pandavas into exile. This thy happiness
will last for but a moment, even as in winter the shadow of the top of
the palm tree resteth (for a short time) at its base. Perform various
kinds of sacrifices, and enjoy, and give O Bharata, everything thou
likest. On the fourteenth year hence, a great calamity will overwhelm
thee.’”

Vaisampayana continued,--“Hearing these words of Drona, Dhritarashtra
said,--‘O Kshatta, the preceptor hath uttered what is true. Go thou and
bring back the Pandavas. If they do not come back, let them go treated
with respect and affection. Let those my sons go with weapons, and cars,
and infantry, and enjoying every other good thing.’”



SECTION LXXX

Vaisampayana said,--“defeated at dice, after the Pandavas had gone to the
woods, Dhritarashtra, O king, was overcome with anxiety. And while he was
seated restless with anxiety and sighing in grief, Sanjaya approaching
him said, ‘O lord of the earth having now obtained the whole earth with
all its wealth and sent away the sons of Pandu into exile, why is it, O
king, that thou grievest so?”

Dhritarashtra said,--‘What have they not to grieve for who will have to
encounter in battle those bulls among warriors--the sons of
Pandu--fighting on great cars and aided by allies?’

“Sanjaya said,--“O king, all this great hostility is inevitable on
account of thy mistaken action, and this will assuredly bring about the
wholesale destruction of the whole world. Forbidden by Bhishma, by Drona,
and by Vidura, thy wicked-minded and shameless son Duryodhana sent his
Suta messenger commanding him to bring into court the beloved and
virtuous wife of the Pandavas. The gods first deprive that man of his
reason unto whom they send defeat and disgrace. It is for this that such
a person seeth things in a strange light. When destruction is at hand,
evil appeareth as good unto the understanding polluted by sin, and the
man adhereth to it firmly. That which is improper appeareth as proper,
and that which is proper appeareth as improper unto the man about to be
overwhelmed by destruction, and evil and impropriety are what he liketh.
The time that bringeth on destruction doth not come with upraised club
and smash one’s head. On the other hand the peculiarity of such a time is
that it maketh a man behold evil in good and good in evil. The wretches
have brought on themselves this terrible, wholesale, and horrible
destruction by dragging the helpless princess of Panchala into the court.
Who else than Duryodhana--that false player of dice could bring into the
assembly, with insults, the daughter of Drupada, endued with beauty and
intelligence, and conversant with every rule of morality and duty, and
sprung not from any woman’s womb but from the sacred fire? The handsome
Krishna, then in her season, attired in one piece of stained cloth when
brought into the court cast her eyes upon the Pandavas. She beheld them,
however, robbed of their wealth, of their kingdom, of even their attire,
of their beauty, of every enjoyment, and plunged into a state of bondage.
Bound by the tie of virtue, they were then unable to exert their prowess.
And before all the assembled kings Duryodhana and Karna spake cruel and
harsh words unto the distressed and enraged Krishna undeserving of such
treatment. O monarch, all this appeareth to me as foreboding fearful
consequences.’

Dhritarashtra said,--‘O Sanjaya, the glances of the distressed daughter
of Drupada might consume the whole earth. Can it be possible that even a
single son of mine will live? The wives of the Bharatas, uniting with
Gandhari upon beholding virtuous Krishna, the wedded wife of the
Pandavas, endued with beauty and youth, dragged into the court, set up
frightful wail. Even now, along with all my subjects, they weep every
day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body
did not perform that evening their Agnihotra ceremony. The winds blew
mightily as they did at the time of the universal dissolution. There was
a terrible thunder-storm also. Meteors fell from the sky, and Rahu by
swallowing the Sun unseasonably alarmed the people terribly. Our
war-chariots were suddenly ablaze, and all their flagstaffs fell down
foreboding evil unto the Bharatas. Jackals began to cry frightfully from
within the sacred fire-chamber of Duryodhana, and asses from all
directions began to bray in response. Then Bhishma and Drona, and Kripa,
and Somadatta and the high-souled Vahlika, all left the assembly. It was
then that at the advice of Vidura I addressed Krishna and said, ‘I will
grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The
princess of the Panchala there begged of me the liberation of the
Pandavas. Out of my own motion I then set free the Pandavas, commanding
them to return (to their capital) on their cars and with their bows and
arrows. It was then that Vidura told me, ‘Even this will prove the
destruction of the Bharata race, viz., this dragging of Krishna into the
court. This daughter of the King of Panchala is the faultless Sree
herself. Of celestial origin, she is the wedded wife of the Pandavas. The
wrathful sons of Pandu will never forgive this insult offered unto her.
Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors
amongst the Panchalas suffer this in silence. Supported by Vasudeva of
unbaffled prowess, Arjuna will assuredly come back, surrounded by the
Panchala host. And that mighty warrior amongst them, Bhimasena endued
with surpassing strength, will also come back, whirling his mace like
Yama himself with his club. These kings will scarcely be able to bear the
force of Bhima’s mace. Therefore, O king, not hostility but peace for
ever with the sons of Pandu is what seemeth to me to be the best. The
sons of Pandu are always stronger than the Kurus. Thou knowest, O king,
that the illustrious and mighty king Jarasandha was slain in battle by
Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it
behoveth thee to make peace with the sons of Pandu. Without scruples of
any kind, unite the two parties, O king. And it thou actest in this way,
thou art sure to obtain good luck, O king. It was thus, O son of
Gavalgani, that Vidura addressed me in words of both virtue and profit.
And I did not accept this counsel, moved by affection for my son.”

The End of Sabha Parva

FOOTNOTES

1. A word of benediction, similar to ‘Amen.’









The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 3

VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,
Juliet Sutherland, Project Manager. Additional proofing and formatting at
sacred-texts.com, by J. B. Hare.



SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings,
and the goddess Saraswati also, must the word Jaya be uttered.

“Janamejaya said, ‘O thou foremost of regenerate ones, deceitfully
defeated at dice by the sons of Dhritarashtra and their counsellors,
incensed by those wicked ones that thus brought about a fierce animosity,
and addressed in language that was so cruel, what did the Kuru princes,
my ancestors--the sons of Pritha--(then) do? How also did the sons of
Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly
over whelmed with misery, pass their days in the forest? Who followed the
steps of those princes plunged in excess of affliction? And how did those
high souled ones bear themselves and derive their sustenance, and where
did they put up? And, O illustrious ascetic and foremost of Brahmanas,
how did those twelve years (of exile) of those warriors who were slayers
of foes, pass away in the forest? And undeserving of pain, how did that
princess, the best of her sex, devoted to her husbands, eminently
virtuous, and always speaking the truth, endure that painful exile in the
forest? O thou of ascetic wealth tell me all this in detail, for, O
Brahmana, I desire to hear thee narrate the history of those heroes
possessed of abundant prowess and lustre. Truly my curiosity is great.’

“Vaisampayana said, ‘Thus defeated at dice and incensed by the wicked
sons of Dhritarashtra and their counsellors, the sons of Pritha set out
from Hastinapura. And issuing through Vardhamana gate of the city, the
Pandavas bearing their weapons and accompanied by Draupadi set out in a
northernly direction. Indrasena and others, with servants numbering
altogether fourteen, with their wives, followed them on swift cars. And
the citizens learning of their departure became overwhelmed with sorrow,
and began to censure Bhishma and Vidura and Drona and Gautama. And having
met together they thus addressed one another fearlessly.

‘Alas, our families, we ourselves, and our homes are all gone, when the
wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,
aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,
our virtue and prosperity, are all doomed where this sinful wretch
supported by wretches as sinful aspireth to the kingdom! And, Oh, how can
happiness be there where these are not! Duryodhana beareth malice towards
all superiors, hath taken leave of good conduct, and quarreleth with
those that are near to him in blood. Covetous and vain and mean, he is
cruel by nature. The whole earth is doomed when Duryodhana becometh its
ruler. Thither, therefore, let us proceed whither the merciful and
high-minded sons of Pandu with passions under control and victorious over
foes, and possessed of modesty and renown, and devoted to pious
practices, repair!’

“Vaisampayana said, ‘And saying this, the citizens went after the
Pandavas, and having met them, they all, with joined hands, thus
addressed the sons of Kunti and Madri.

‘Blest be ye! Where will ye go, leaving us in grief? We will follow you
whithersoever ye will go! Surely have we been distressed upon learning
that ye have been deceitfully vanquished by relentless enemies! It
behoveth you not to forsake us that are your loving subjects and devoted
friends always seeking your welfare and employed in doing what is
agreeable to you! We desire not to be overwhelmed in certain destruction
living in the dominions of the Kuru king. Ye bulls among men, listen as
we indicate the merits and demerits springing respectively from
association with what is good and bad! As cloth, water, the ground, and
sesame seeds are perfumed by association with flowers, even so are
qualities ever the product of association. Verily association with fools
produceth an illusion that entangleth the mind, as daily communion with
the good and the wise leadeth to the practice of virtue. Therefore, they
that desire emancipation should associate with those that are wise and
old and honest and pure in conduct and possessed of ascetic merit. They
should be waited upon whose triple possessions, viz., knowledge (of the
Vedas), origin and acts, are all pure, and association with them is even
superior to (the study of the) scriptures. Devoid of the religious acts
as we are, we shall yet reap religious merit by association with the
righteous, as we should come by sin by waiting upon the sinful. The very
sight and touch of the dishonest, and converse and association with them;
cause diminution of virtue, and men (that are doomed to these), never
attain purity of mind. Association with the base impaireth the
understanding, as, indeed, with the indifferent maketh it indifferent,
while communion with the good ever exalteth it. All those attributes
which are spoken of in the world as the sources of religious merit, of
worldly prosperity and sensual pleasures, which are regarded by the
people, extolled in the Vedas, and approved by the well-behaved, exist in
you, separately and jointly! Therefore, desirous of our own welfare, we
wish to live amongst you who possess those attributes!

“Yudhishthira said, ‘Blessed are we since the people with the Brahmanas
at their head, moved by affection and compassion credit us with merits we
have not. I, however, with my brothers, would ask all of you to do one
thing. Ye should not, through affection and pity for us, act otherwise!
Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and
most of my well-wishers, are all in the city of Hastinapura. Therefore,
if ye are minded to seek our welfare, cherish ye them with care, uniting
together as they are overwhelmed with sorrow and afflictions. Grieved at
our departure, ye have come far! Go ye back, and let your hearts be
directed with tenderness towards the relatives I entrust to you as
pledges! This, of all others, is the one act upon which my heart is set,
and by doing this ye would give me great satisfaction and pay me your
best regards!

“Vaisampayana continued, ‘Thus exhorted by Yudhishthira the just, the
people in a body set up a loud wail exclaiming,--Alas, O king! And
afflicted and overwhelmed with sorrow on remembering the virtues of
Pritha’s son, they unwillingly retraced their steps asking leave of the
Pandavas.

‘The citizens having ceased to follow, the Pandavas ascended their cars,
and setting out reached (the site of) the mighty banian tree called
Pramana on the banks of the Ganges. And reaching the site of the banian
tree about the close of the day, the heroic sons of Pandu purified
themselves by touching the sacred water, and passed the night there. And
afflicted with woe they spent that night taking water alone as their sole
sustenance. Certain Brahmanas belonging to both classes, viz., those that
maintained the sacrificial fire and those that maintained it not, who
had, with their disciples and relatives, out of affection followed the
Pandavas thither also passed the night with them. And surrounded by those
utterers of Brahma, the king shone resplendent in their midst. And that
evening, at once beautiful and terrible, those Brahmanas having lighted
their (sacred) fires, began to chant the Vedas and hold mutual converse.
And those foremost of Brahmanas, with swan-sweet voices spent the night,
comforting that best of Kurus--the king.”



SECTION II

“Vaisampayana said, ‘When that night passed away and day broke in, those
Brahmamas who supported themselves by mendicancy, stood before the
Pandavas of exalted deeds, who were about to enter the forest. Then king
Yudhishthira, the son of Kunti, addressed them, saying, “Robbed of our
prosperity and kingdom, robbed of everything, we are about to enter the
deep woods in sorrow, depending for our food on fruits and roots, and the
produce of the chase. The forest too is full of dangers, and abounds with
reptiles and beasts of prey. It appeareth to me that ye will certainly
have to suffer much privation and misery there. The sufferings of the
Brahmanas might overpower even the gods. That they would overwhelm me is
too certain. Therefore, O Brahmana, go ye back whithersoever ye list!’

“The Brahmanas replied, ‘O king, our path is even that on which ye are
for setting out! It behoveth thee not, therefore, to forsake us who are
thy devoted admirers practising the true religion! The very gods have
compassion upon their worshippers,--specially upon Brahmanas of regulated
lives!’

“Yudhishthira said, ‘We regenerate ones, I too am devoted to the
Brahmanas! But this destitution that hath overtaken me overwhelmed me
with confusion! These my brothers that are to procure fruits and roots
and the deer (of the forest) are stupefied with grief arising from their
afflictions and on account of the distress of Draupadi and the loss of
our kingdom! Alas, as they are distressed, I cannot employ them in
painful tasks!’

“The Brahmanas said, ‘Let no anxiety, O king, in respect of our
maintenance, find a place in thy heart! Ourselves providing our own food,
we shall follow thee, and by meditation and saying our prayers we shall
compass thy welfare while by pleasant converse we shall entertain thee
and be cheered ourselves.’

“Yudhishthira said, ‘Without doubt, it must be as ye say, for I am ever
pleased with the company of the regenerate ones! But my fallen condition
maketh me behold in myself an object of reproach! How shall I behold you
all, that do not deserve to bear trouble, out of love for me painfully
subsisting upon food procured by your own toil? Oh, fie upon the wicked
sons of Dhritarashtra!’

“Vaisampayana continued. ‘Saying this, the weeping king sat himself down
upon the ground. Then a learned Brahmana, Saunaka by name versed in
self-knowledge and skilled in the Sankhya system of yoga, addressed the
king, saying, ‘Causes of grief by thousands, and causes of fear by
hundreds, day after day, overwhelm the ignorant but not the wise. Surely,
sensible men like thee never suffer themselves to be deluded by acts that
are opposed to true knowledge, fraught with every kind of evil, and
destructive of salvation. O king, in thee dwelleth that understanding
furnished with the eight attributes which is said to be capable of
providing against all evils and which resulteth from a study of the Sruti
(Vedas) and scriptures! And men like unto thee are never stupefied, on
the accession of poverty or an affliction overtaking their friends,
through bodily or mental uneasiness! Listen, I shall tell the slokas
which were chanted of old by the illustrious Janaka touching the subject
of controlling the self! This world is afflicted with both bodily and
mental suffering. Listen now to the means of allaying it as I indicate
them both briefly and in detail. Disease, contact with painful things,
toil and want of objects desired.--these are the four causes that induce
bodily suffering. And as regards disease, it may be allayed by the
application of medicine, while mental ailments are cured by seeking to
forget them yoga-meditation. For this reason, sensible physicians first
seek to allay the mental sufferings of their patients by agreeable
converse and the offer of desirable objects And as a hot iron bar thrust
into a jar maketh the water therein hot, even so doth mental grief bring
on bodily agony. And as water quencheth fire, so doth true knowledge
allay mental disquietude. And the mind attaining ease, the body findeth
ease also. It seemeth that affection is the root of all mental sorrow. It
is affection that maketh every creature miserable and bringeth on every
kind of woe. Verily affection is the root of all misery and of all fear,
of joy and grief of every kind of pain. From affection spring all
purposes, and it is from affection that spring the love of worldly goods!
Both of these (latter) are sources of evil, though the first (our
purposes) is worse than the second. And as (a small portion of) fire
thrust into the hollow of a tree consumeth the tree itself to its roots,
even so affection, ever so little, destroyeth both virtue and profit. He
cannot be regarded to have renounced the world who hath merely withdrawn
from worldly possessions. He, however, who though in actual contact with
the world regardeth its faults, may be said to have truly renounced the
world. Freed from every evil passion, soul dependent on nothing with such
a one hath truly renounced the world. Therefore, should no one seek to
place his affections on either friends or the wealth he hath earned. And
so should affection for one’s own person be extinguished by knowledge.
Like the lotus-leaf that is never drenched by water, the souls of men
capable of distinguishing between the ephemeral and the everlasting, of
men devoted to the pursuit of the eternal, conversant with the scriptures
and purified by knowledge, can never be moved by affection. The man that
is influenced by affection is tortured by desire; and from the desire
that springeth up in his heart his thirst for worldly possessions
increaseth. Verily, this thirst is sinful and is regarded as the source
of all anxieties. It is this terrible thirst, fraught with sin that
leaneth unto unrighteous acts. Those find happiness that can renounce
this thirst, which can never be renounced by the wicked, which decayeth
not with the decay of the body, and which is truly a fatal disease! It
hath neither beginning nor end. Dwelling within the heart, it destroyeth
creatures, like a fire of incorporeal origin. And as a faggot of wood is
consumed by the fire that is fed by itself, even so doth a person of
impure soul find destruction from the covetousness born of his heart. And
as creatures endued with life have ever a dread of death, so men of
wealth are in constant apprehension of the king and the thief, of water
and fire and even of their relatives. And as a morsel of meat, if in air,
may be devoured by birds; if on ground by beasts of prey; and if in water
by the fishes; even so is the man of wealth exposed to dangers wherever
he may be. To many the wealth they own is their bane, and he that
beholding happiness in wealth becometh wedded to it, knoweth not true
happiness. And hence accession of wealth is viewed as that which
increaseth covetousness and folly. Wealth alone is the root of
niggardliness and boastfulness, pride and fear and anxiety! These are the
miseries of men that the wise see in riches! Men undergo infinite
miseries in the acquisition and retention of wealth. Its expenditure also
is fraught with grief. Nay, sometimes, life itself is lost for the sake
of wealth! The abandonment of wealth produces misery, and even they that
are cherished by one’s wealth become enemies for the sake of that wealth!
When, therefore, the possession of wealth is fraught with such misery,
one should not mind its loss. It is the ignorant alone who are
discontented. The wise, however, are always content. The thirst of wealth
can never be assuaged. Contentment is the highest happiness; therefore,
it is, that the wise regard contentment as the highest object of pursuit.
The wise knowing the instability of youth and beauty, of life and
treasure-hoards, of prosperity and the company of the loved ones, never
covet them. Therefore, one should refrain from the acquisition of wealth,
bearing the pain incident to it. None that is rich free from trouble, and
it is for this that the virtuous applaud them that are free from the
desire of wealth. And as regards those that pursue wealth for purposes of
virtue, it is better for them to refrain altogether from such pursuit,
for, surely, it is better not to touch mire at all than to wash it off
after having been besmeared with it. And, O Yudhishthira, it behoveth
thee not to covet anything! And if thou wouldst have virtue, emancipate
thyself from desire of worldly possessions!’

“Yudhishthira said, ‘O Brahmana, this my desire of wealth is not for
enjoying it when obtained. It is only for the support of the Brahmanas
that I desire it and not because I am actuated by avarice! For what
purpose, O Brahmana, doth one like us lead a domestic life, if he cannot
cherish and support those that follow him? All creatures are seen to
divide the food (they procure) amongst those that depend on them.[1] So
should a person leading a domestic life give a share of his food to Yatis
and Brahmacharins that have renounced cooking for themselves. The houses
of the good men can never be in want of grass (for seat), space (for
rest), water (to wash and assuage thirst), and fourthly, sweet words. To
the weary a bed,--to one fatigued with standing, a seat,--to the thirsty,
water,--and to the hungry, food should ever be given. To a guest are due
pleasant looks and a cheerful heart and sweet words. The host, rising up,
should advance towards the guest, offer him a seat, and duly worship him.
Even this is eternal morality. They that perform not the Agnihotra[2] not
wait upon bulls, nor cherish their kinsmen and guests and friends and
sons and wives and servants, are consumed with sin for such neglect. None
should cook his food for himself alone and none should slay an animal
without dedicating it to the gods, the pitris, and guests. Nor should one
eat of that food which hath not been duly dedicated to the gods and
pitris. By scattering food on the earth, morning and evening, for (the
behoof of) dogs and Chandalas and birds, should a person perform the
Viswedeva sacrifice.[3] He that eateth the Vighasa, is regarded as eating
ambrosia. What remaineth in a sacrifice after dedication to the gods and
the pitris is regarded as ambrosia; and what remaineth after feeding the
guest is called Vighasa and is equivalent to ambrosia itself. Feeding a
guest is equivalent to a sacrifice, and the pleasant looks the host
casteth upon the guest, the attention he devoteth to him, the sweet words
in which he addresseth him, the respect he payeth by following him, and
the food and drink with which he treateth him, are the five Dakshinas[4]
in that sacrifice. He who giveth without stint food to a fatigued
wayfarer never seen before, obtaineth merit that is great, and he who
leading a domestic life, followeth such practices, acquireth religious
merit that is said to be very great. O Brahmana, what is thy opinion on
this?”

“Saunaka said, ‘Alas, this world is full of contradictions! That which
shameth the good, gratifieth the wicked! Alas, moved by ignorance and
passion and slaves of their own senses, even fools perform many acts of
(apparent merit) to gratify in after-life their appetites! With eyes open
are these men led astray by their seducing senses, even as a charioteer,
who hath lost his senses, by restive and wicked steeds! When any of the
six senses findeth its particular object, the desire springeth up in the
heart to enjoy that particular object. And thus when one’s heart
proceedeth to enjoy the objects of any particular sense a wish is
entertained which in its turn giveth birth to a resolve. And finally,
like unto an insect falling into a flame from love of light, the man
falleth into the fire of temptation, pierced by the shafts of the object
of enjoyment discharged by the desire constituting the seed of the
resolve! And thenceforth blinded by sensual pleasure which he seeketh
without stint, and steeped in dark ignorance and folly which he mistaketh
for a state of happiness, he knoweth not himself! And like unto a wheel
that is incessantly rolling, every creature, from ignorance and deed and
desire, falleth into various states in this world, wandering from one
birth to another, and rangeth the entire circle of existences from a
Brahma to the point of a blade of grass, now in water, now on land, and
now against in the air!

‘This then is the career of those that are without knowledge. Listen now
to the course of the wise they that are intent on profitable virtue, and
are desirous of emancipation! The Vedas enjoin act but renounce (interest
in) action. Therefore, shouldst thou act, renouncing Abhimana,[5]
performance of sacrifices, study (of the Vedas), gifts, penance, truth
(in both speech and act), forgiveness, subduing the senses, and
renunciation of desire,--these have been declared to be the eight
(cardinal) duties constituting the true path. Of these, the four first
pave the way to the world of the pitris. And these should be practised
without Abhimana. The four last are always observed by the pious, to
attain the heaven of the gods. And the pure in spirit should ever follow
these eight paths. Those who wish to subdue the world for purpose of
salvation, should ever act fully renouncing motives, effectually subduing
their senses, rigidly observing particular vows, devotedly serving their
preceptors, austerely regulating their fare, diligently studying the
Vedas, renouncing action as mean and restraining their hearts. By
renouncing desire and aversion the gods have attained prosperity. It is
by virtue of their wealth of yoga[6] that the Rudras, and the Sadhyas,
and the Adityas and the Vasus, and the twin Aswins, rule the creatures.
Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely
refraining from action with motive, strive to attain success in yoga and
by ascetic austerities. Thou hast already achieved such success so far as
thy debts to thy ancestors, both male and female concerned, and that
success also which is derived from action (sacrifices). Do thou, for
serving the regenerate ones endeavour to attain success in penances.
Those that are crowned with ascetic success, can, by virtue of that
success, do whatever they list; do thou, therefore, practising asceticism
realise all thy wishes.”



SECTION III

“Vaisampayana said, ‘Yudhishthira the son of Kunti, thus addressed by
Saunaka, approached his priest and in the midst of his brothers said,
‘The Brahmanas versed in the Vedas are following me who am departing for
the forest. Afflicted with many calamities I am unable to support them. I
cannot abandon them, nor have I the power to offer them sustenance: Tell
me, O holy one, what should be done by me in such a pass.’

“Vaisampayana said, ‘After reflecting for a moment seeking to find out
the (proper) course by his yoga powers, Dhaumya, that foremost of all
virtuous men, addressed Yudhishthira, in these words, ‘In days of old,
all living beings that had been created were sorely afflicted with
hunger. And like a father (unto all of them), Savita (the sun) took
compassion upon them. And going first into the northern declension, the
sun drew up water by his rays, and coming back to the southern
declension, stayed over the earth, with his heat centered in himself. And
while the sun so stayed over the earth, the lord of the vegetable world
(the moon), converting the effects of the solar heat (vapours) into
clouds and pouring them down in the shape of water, caused plants to
spring up. Thus it is the sun himself, who, drenched by the lunar
influence, is transformed, upon the sprouting of seeds, into holy
vegetable furnished with the six tastes. And it is these which constitute
the food of all creatures upon the earth. Thus the food that supporteth
the lives of creatures is instinct with solar energy, and the sun is,
therefore, the father of all creatures. Do thou, hence, O Yudhishthira,
take refuge even in him. All illustrious monarchs of pure descent and
deeds are known to have delivered their people by practising high
asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by
virtue of ascetic meditation preceded by vows, delivered their people
from heavy afflictions. Therefore, O virtuous one, as thou art purified
by the acts do thou likewise, entering upon a file of austerities. O
Bharata, virtuously support the regenerate ones.’

“Janamejaya said, ‘How did that bull among the Kurus, king Yudhishthira,
for the sake of the Brahmanas adore the sun of wonderful appearance?”

“Vaisampayana said, ‘Listen attentively, O king, purifying thyself and
withdrawing thy mind from every other thing. And, O king of kings,
appoint thou a time. I will tell thee everything in detail, And, O
illustrious one, listen to the one hundred and eight names (of the sun)
as they were disclosed of old by Dhaumya to the high-souled son of
Pritha. Dhaumya said, ‘Surya, Aryaman, Bhaga, Twastri, Pusha, Arka,
Savitri. Ravi,

Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja,
Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka,
Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu,
Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna,
Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita,
Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta,
Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra,
Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha,
Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta,
Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi,
Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya,
Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana,
Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha,
Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara,
Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha,
Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred
and eight names of Surya of immeasurable energy, as told by the
self-create (Brahma). For the acquisition of prosperity, I bow down to
thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of
the gods and the Pitris and the Yakshas, and who is adored by Asuras,
Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn
at sunrise, obtaineth wife and offspring and riches and the memory of his
former existence, and by reciting this hymn a person attaineth patience
and memory. Let a man concentrating his mind, recite this hymn. By doing
so, he shall be proof against grief and forest-fire and ocean and every
object of desire shall be his.’

“Vaisampayana continued, ‘Having heard from Dhaumya these words suitable
to the occasion, Yudhishthira the just, with heart concentrated within
itself and purifying it duly, became engaged in austere meditation, moved
by the desire of supporting the Brahmanas. And worshipping the maker of
day with offerings of flowers and other articles, the king performed his
ablutions. And standing in the stream, he turned his face towards the god
of day. And touching the water of the Ganges the virtuous Yudhishthira
with senses under complete control and depending upon air alone for his
sustenance, stood there with rapt soul engaged in pranayama.[7] And
having purified himself and restrained his speech, he began to sing the
hymn of praise (to the sun).’

‘Yudhishthira said, “Thou art, O sun, the eye of the universe. Thou art
the soul of all corporeal existences. Thou art the origin of all things.
Thou art the embodiment of the acts of all religious men. Thou art the
refuge of those versed in the Sankhya philosophy (the mysteries of the
soul), and thou art the support of the Yogins. Thou art a door unfastened
with bolts. Thou art the refuge of those wishing for emancipation. Thou
sustainest and discoverest the world, and sanctifiest and supportest it
from pure compassion. Brahmanas versed in the Vedas appearing before
thee, adore thee in due time, reciting the hymns from the respective
branches (of the Vedas) they refer. Thou art the adored of the Rishis.
The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the
Guhyakas, and the Nagas, desirous of obtaining boons follow thy car
coursing through the skies. The thirty-three gods[8] with Upendra
(Vishnu) and Mahendra, and the order of Vaimanikas[9] have attained
success by worshipping thee. By offering thee garlands of the celestial
Mandaras[10] the best of the Vidyadharas have obtained all their desires.
The Guhyas and the seven orders of the Pitris--both divine and
human--have attained superiority by adoring thee alone. The Vasus, the
Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas,
and the Siddhas, have attained pre-eminence by bowing down unto thee.
There is nothing that I know in the entire seven worlds, including that
of Brahma which is beyond thee. There are other beings both great and
endued with energy; but none of them hath thy lustre and energy. All
light is in thee, indeed, thou art the lord of all light. In thee are the
(five) elements and all intelligence, and knowledge and asceticism and
the ascetic properties.[11] The discus by which the wielder of the
Saranga[12] humbleth the pride of Asuras and which is furnished with a
beautiful nave, was forged by Viswakarman with thy energy. In summer thou
drawest, by thy rays, moisture from all corporeal existences and plants
and liquid substances, and pourest it down in the rainy season. Thy rays
warm and scorch, and becoming as clouds roar and flash with lightning and
pour down showers when the season cometh. Neither fire nor shelter, nor
woolen cloths give greater comfort to one suffering from chilling blasts
than thy rays. Thou illuminest by thy rays the whole Earth with her
thirteen islands. Thou alone are engaged in the welfare of the three
worlds. If thou dost not rise, the universe becometh blind and the
learned cannot employ themselves in the attainment of virtue, wealth and
profit. It is through thy grace that the (three) orders of Brahmanas,
Kshatriyas and Vaisyas are able to perform their various duties and
sacrifices.[13] Those versed in chronology say that thou art the
beginning and thou the end of a day of Brahma, which consisteth of a full
thousand Yugas. Thou art the lord of Manus and of the sons of the Manus,
of the universe and of man, of the Manwantaras, and their lords. When the
time of universal dissolution cometh, the fire Samvartaka born of thy
wrath consumeth the three worlds and existeth alone And clouds of various
hues begotten of thy rays, accompanied by the elephant Airavata and the
thunderbolt, bring about the appointed deluges. And dividing thyself into
twelve parts and becoming as many suns, thou drinkest up the ocean once
more with thy rays. Thou art called Indra, thou art Vishnu, thou art
Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind.
And thou art lord and the eternal Brahma. Thou art Hansa, thou art
Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan,
Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art
Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka,
and Ravi, and Surya and Saranya and maker of day, and Divakara and
Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift
of speed and the destroyer of darkness, and the possessor of yellow
steeds. He that reverentially adoreth thee on the sixth or the seventh
lunar day with humility and tranquillity of mind, obtaineth the grace of
Lakshmi. They that with undivided attention adore and worship thee, are
delivered from all dangers, agonies, and afflictions. And they that hold
that thou art everywhere (being the soul of all things) living long,
freed from sin and enjoying an immunity from all diseases. O lord of all
food, it behoveth thee to grant food in abundance unto me who am desirous
of food even for entertaining all my guests with reverence. I bow also to
all those followers of thine that have taken refuge at thy feet--Mathara
and Aruna and Danda and others, including Asani and Kshuva and the
others. And I bow also to the celestial mothers of all creatures, viz.,
Kshuva and Maitri and the others of the class. O, let them deliver me
their supplient.’

“Vaisampayana said, ‘Thus, O great king, was the sun that purifier of the
world, adored (by Yudhishthira). And pleased with the hymn, the maker of
day, self-luminous, and blazing like fire showed himself to the son of
Pandu. And Vivaswan said, ‘Thou shall obtain all that thou desirest. I
shall provide thee with food for five and seven years together. And, O
king, accept this copper-vessel which I give unto thee. And, O thou of
excellent vows, as long as Panchali will hold this vessel, without
partaking of its contents fruits and roots and meat and vegetables cooked
in thy kitchen, these four kinds of food shall from this day be
inexhaustible. And, on the fourteenth year from this, thou shall regain
thy kingdom.’

“Vaisampayana continued, ‘Having said this, the god vanished away. He
that, with the desire of obtaining a boon, reciteth this hymn
concentrating his mind with ascetic abstraction, obtaineth it from the
sun, however difficult of acquisition it may be that he asketh for. And
the person, male or female, that reciteth or heareth this hymn day after
day, if he or she desireth for a son, obtaineth one, and if riches,
obtaineth them, and if learning acquireth that too. And the person male
or female, that reciteth this hymn every day in the two twilights, if
overtaken by danger, is delivered from it, and if bound, is freed from
the bonds. Brahma himself had communicated this hymn to the illustrious
Sakra, and from Sakra was it obtained by Narada and from Narada, by
Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his
wishes. And it is by virtue of this hymn that one may always obtain
victory in war, and acquire immense wealth also. And it leadeth the
reciter from all sins, to the solar region.’

“Vaisampayana continued, ‘Having obtained the boon, the virtuous son of
Kunti, rising from the water, took hold of Dhaumya’s feet and then
embraced his brother’s. And, O exalted one, wending then with Draupadi to
the kitchen, and adored by her duly, the son of Pandu set himself to cook
(their day’s) food. And the clean food, however little, that was dressed,
furnished with the four tastes, increased and became inexhaustible. And
with it Yudhishthira began to feed the regenerate ones. And after the
Brahmanas had been fed, and his younger brothers also, Yudhishthira
himself ate of the food that remained, and which is called Vighasa. And
after Yudhishthira had eaten, the daughter of Prishata took what
remained. And after she had taken her meal, the day’s food became
exhausted.

‘And having thus obtained the boon from the maker of day, the son of
Pandu, himself as resplendent as that celestial, began to entertain the
Brahmanas agreeably to their wishes. And obedient to their priest, the
sons of Pritha, on auspicious lunar days and constellations and
conjunctions, performed sacrifices according to the ordinance, the
scriptures, and the Mantras. After the sacrifices, the sons of Pandu,
blessed by the auspicious rites performed by Dhaumya and accompanied by
him, and surrounded also by the Brahmanas set out for the woods of
Kamyaka.’”



SECTION IV

“Vaisampayana said,--“After the Pandavas had gone to the forest,
Dhritarashtra the son of Amvika, whose knowledge was his eye,[14] became
exceedingly sorrowful. And seated at his ease the king addressed these
words to the virtuous Vidura of profound intelligence, ‘Thy understanding
is as clear as that of Bhargava.[15] Thou knowest also all the subtleties
or morality, and thou lookest on all the Kauravas with an equal eye. O,
tell me what is proper for me and them. O Vidura, things having thus
taken their course, what should we do now? How may I secure the goodwill
of the citizens so that they may not destroy us to the roots? O, tell us
all, since thou art conversant with every excellent expedient.’

“Vidura said, ‘The three-fold purposes, O king (viz., profit, pleasure,
and salvation), have their foundations in virtue, and the sages say that
a kingdom also standeth on virtue as its basis. Therefore, O monarch,
according to the best of thy power, cherish thou virtuously thy own sons
and those of Pandu. That virtue had been beguiled by wicked souls with
Suvala’s son at their head, when thy sons invited the righteous
Yudhishthira and defeated him in the match at dice. O king, of this deed
of utter iniquity I behold this expiation whereby, O chief of the Kurus,
thy son, freed from sin, may win back his position among good men. Let
the sons of Pandu, obtain that which was given unto them by thee. For,
verily, even this is the highest morality that a king should remain
content with his own, and never covet another’s possessions. Thy good
name then would not suffer nor would family dissensions ensue, nor
unrighteousness be thine. This then is thy prime duty now,--to gratify
the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons
the good fortune they have lost, then, O king, do thou speedily adopt
this line of conduct. If thou dost not act so, the Kurus will surely meet
with destruction, for neither Bhimasena nor Arjuna, if angry, will leave
any of their foes unslain. What is there in the world which is
unattainable to those who cannot among their warriors Savyasachin skilled
in arms; who have the Gandiva, the most powerful of all weapons in the
world, for their bow; and who have amongst them the mighty Bhima also as
a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake
thou this inauspicious child of thine. Herein lieth the good of thy
race.--But thou didst not then act accordingly. Nor also, O king, have I
pointed out to thee the way of thy welfare. If thou doest as I have
counselled, thou shalt not have to repent afterwards. If thy son consent
to reign in peace jointly with the sons of Pandu, passing thy days in joy
thou shalt not have to repent. Should it be otherwise, abandon thou thy
child for thy own happiness. Putting Duryodhana aside, do thou install
the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free
from passion, rule the earth virtuously. All the kings of the earth,
then, like Vaisyas, will, without delay, pay homage unto us. And, O king,
let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas.
And let Dussasana, in open court, ask forgiveness of Bhimasena and of the
daughter of Drupada also. And do thou pacify Yudhishthira by placing him
on the throne with every mark of respect. Asked by thee, what else can I
counsel thee to do? By doing this, O monarch, thou wouldst do what was
proper.’

‘Dhritarashtra said, ‘These words, O Vidura, then thou hast spoken in
this assembly, with reference to the Pandavas and myself, are for their
good but not for ours. My mind doth not approve them. How hast thou
settled all this in thy mind now? When thou hast spoken all this on
behalf of the Pandavas, I perceive that thou art not friendly to me. How
can I abandon my son for the sake of the sons of Pandu? Doubtless they
are my sons, but Duryodhana is sprung from my body. Who then, speaking
with impartiality, will ever counsel me to renounce my own body for the
sake of others? O Vidura, all that thou sayest is crooked, although I
hold thee in high esteem. Stay or go as thou likest. However much may she
be humoured, an unchaste will forsaketh her husband.’

“Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and
went into the inner apartments. And Vidura, saying ‘This race is doomed’
went away to where the sons of Pritha were.’”



SECTION V

“Vaisampayana said, ‘Desirous of living in the forest, those bulls of the
Bharata race, the Pandavas, with their followers, setting out from the
banks of the Ganges went to the field of Kurukshetra. And performing
their ablutions in the Saraswati, the Drisadwati and the Yamuna, they
went from one forest to another, travelling in an westernly direction.
And at length they saw before them the woods, Kamyaka, the favourite
haunt of Munis, situated by a level and wild plain on the banks of the
Saraswati. And in those woods, O Bharata, abounding in birds and deer,
those heroes began to dwell, entertained and comforted by the Munis. And
Vidura always longing to see the Pandavas, went in a single car to the
Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a
car drawn by swift steeds, he saw Yudhishthira the just, sitting with
Draupadi at a retired spot, surrounded by his brothers and the Brahmanas.
And seeing Vidura approach from a distance with swift steps, the virtuous
king addressed brother, Bhimasena, saying, ‘With what message doth
Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite
us again to a game of dice? Doth the little-minded Sakuni intend to win
again our weapons at dice? O Bhimasena, challenged by any one addressing
me,--Come, I am unable to stay. And if our possession of the Gandiva
becomes doubtful, will not the acquisition of our kingdom also be so.’

“Vaisampayana said, ‘O king, the Pandavas then rose up and welcomed
Vidura. And received by them, that descendant of the Ajamida line
(Vidura) sat in their midst and made the usual enquiries. And after
Vidura had rested awhile, those bulls among men asked him the reason of
his coming. And Vidura began to relate unto them in detail everything
connected with the bearing of Dhritarashtra the son of Amvika.’

“Vidura said, ‘O Ajatasatru, Dhritarashtra called me, his dependant,
before him and honouring me duly said, ‘Things have fared thus. Now, do
thou tell me what is good for the Pandavas as well as for me. I pointed
out what was beneficial to both the Kauravas and Dhritarashtra. But what
I said was not relished by him, nor could I hit upon any other course.
What I advised was, O Pandavas, highly beneficial, but the son of Amvika
heeded me not. Even as medicine recommendeth itself not to one that is
ill, so my words failed to please the king. And, O thou without a foe, as
all unchaste wile in the family of a man of pure descent cannot be
brought back to the path of virtue, so I failed to bring Dhritarashtra
back. Indeed, as a young damsel doth not like a husband of three score,
even so Dhritarashtra did not like my words. Surely, destruction will
overtake the Kuru race, surely Dhritarashtra will never acquire good
fortune. For, as water dropped on a lotus-leaf doth not remain there, my
counsels will fail to produce any effect to Dhritarashtra. The incensed
Dhritarashtra told me, O Bharata, go thou thither where thou likest Never
more shall I seek thy aid in ruling the earth or my capital,--O best of
monarchs, forsaken by king Dhritarashtra, I come to thee for tendering
good counsel. What I had said in the open court, I will now repeat unto
thee. Listen, and bear my words in mind,--that wise man who bearing all
the gross wrong heaped upon him by his enemies, patiently bideth his
time, and multiplieth his resources “even as men by degrees turn a small
fire: into a large one, ruleth alone this entire earth. He that (in
prosperity) enjoyeth his substance with his adherents findeth in them
sharers of his adversity,--this is the best means of securing adherents,
and it is said that he that hath adherents, winneth the sovereignty of
the world! And, O Pandava, divided thy prosperity with thy adherents,
behave truthfully towards them, and converse with them agreeably! Share
also your food with them! And never boast thyself in their presence! This
behaviour increaseth the prosperity of kings!’

“Yudhishthira said, ‘Having recourse to such high intelligence,
undisturbed by passion, I will do as thou counsellest! And whatever else
thou mayst counsel in respect of time and place, I will carefully follow
entirely.’”



SECTION VI

“Vaisampayana said, ‘O king, after Vidura had gone to the abode of the
Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his
action. And thinking of the great intelligence of Vidura in matters
connected with both war and peace, and also of the aggrandisement of the
Pandavas in the future, Dhritarashtra, pained at the recollection of
Vidura, having approached the door of the hall of state fell down
senseless in the presence of the monarchs (in waiting) And regaining
consciousness, the king rose from the ground and thus addressed Sanjaya
standing by, ‘My brother and friend is even like the god of justice
himself! Recollecting him today, my heart burneth in grief! Go, bring
unto me without delay my brother well-versed in morality!’ Saying this,
the monarch wept bitterly. And burning in repentance, and overwhelmed
with sorrow at the recollection of Vidura, the king, from brotherly
affection, again addressed Sanjaya saying, ‘O Sanjaya, go thou and
ascertain whether my brother, expelled by my wretched self through anger,
liveth still! That wise brother of mine of immeasurable intelligence hath
never been guilty of even the slightest transgression, but, on the other
hand, he it is who hath come by grievous wrong at my hands! Seek him, O
wise one, and bring him hither; else, O Sanjaya, I will lay down my life!”

“Vaisampayana continued, ‘Hearing these words of the king, Sanjaya
expressed his approbation, and saying ‘So be it,’ went in the direction
of the Kamyaka woods. And arriving without loss of time at the forest
where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin,
seated with Vidura, in the midst of Brahmanas by thousands and guarded by
his brothers, even like Purandara in the midst of the celestials! And
approaching Yudhishthira, Sanjaya worshipped him duly and was received
with due respect by Bhima and Arjuna and the twins. And Yudhishthira made
the usual enquiries about his welfare and when he had been seated at his
ease, he disclosed the reason of his visit, in these words, ‘King
Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee!
Returning unto him without loss of time, do thou revive the king! And, O
thou best of men, with the permission of these Kuru princes--these
foremost of men--it behoveth thee, at the command of that lion among
kings, to return unto him!

Vaisampayana continued, ‘Thus addressed by Sanjaya, the intelligent
Vidura, ever attached to his relatives, with the permission of
Yudhishthira returned to the city named after the elephant. And after he
had approached the king, Dhritarashtra of great energy, the son of
Amvika, addressed him, saying, ‘From my good luck alone, O Vidura, thou,
O sinless one, of conversant with morality, hast come here remembering
me! And, O thou bull of the Bharata race, in thy absence I was beholding
myself, sleepless through the day and the night, as one that hath been
lost on earth!’ And the king then took Vidura on his lap and smelt his
head, and said, ‘Forgive me, O sinless one, the words in which thou wert
addressed by me!’ And Vidura said, ‘O king, I have forgiven thee. Thou
art my superior, worthy of the highest reverence! Here am I, having come
back, eagerly wishing to behold thee! All virtuous men, O tiger among
men, are (instinctively) partial towards those that are distressed! This,
O king, is scarcely the result of deliberation! (My partiality to the
Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to
me as the sons of Pandu, but as the latter are now in distress, my heart
yearneth after them!

“Vaisampayana continued, ‘And addressing each other thus in apologetic
speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt
themselves greatly happy!’”



SECTION VII

“Vaisampayana said, ‘Hearing that Vidura had returned, and that the king
had consoled him, the evil-minded son of Dhritarashtra began to burn in
grief. His understanding clouded by ignorance, he summoned the son of
Suvala, and Karna and Dussasana, and addressed them saying, ‘The learned
Vidura, the minister of the wise Dhritarashtra, hath returned! The friend
of the sons of Pandu, he is ever engaged in doing what is beneficial to
them. So long as this Vidura doth not succeed in inducing the king to
bring them back, do ye all think of what may benefit me! If ever I behold
the sons of Pritha return to the city, I shall again be emaciated by
renouncing food and drink, even though there be no obstacle in my path!
And I shall either take poison or hang myself, either enter the pyre or
kill myself with my own weapons. But I shall never be able to behold the
sons of Pandu in prosperity!

“Sakuni said, ‘O king, O lord of the earth, what folly hath taken
possession of thee! The Pandavas have gone to the forest, having given a
particular pledge, so that what thou apprehendest can never take place! O
bull of the Bharata race, the Pandavas ever abide by the truth. They will
never, therefore, accept the words of thy father! If however, accepting
the commands of the king, they come back to the capital, violating their
vow, even this would be our conduct, viz., assuming, an aspect of
neutrality, and in apparent obedience to the will of the monarch, we will
closely watch the Pandavas, keeping our counsels!’

“Dussasana said, ‘O uncle of great intelligence, it is even as thou
sayest! The words of wisdom thou utterest always recommend themselves to
me!’”Karna said, ‘O Duryodhana, all of us seek to accomplish thy will
and, O king, I see that unanimity at present prevaileth among us! The
sons of Pandu, with passions under complete control, will never return
without passing away the promised period. If, however, they do return
from failing sense, do thou defeat them again at dice.’

“Vaisampayana said, ‘Thus addressed by Karna, king Duryodhana with
cheerless heart, averted his face from his counsellors. Marking all this,
Karna expanding his beautiful eyes, and vehemently gesticulating in
anger, haughtily addressed Duryodhana and Dussasana and Suvala’s son
saying, ‘Ye princes, know ye my opinion! We are all servants of the king
(Duryodhana) waiting upon him with joined palms! We should, therefore, do
what is agreeable to him! But we are not always able to seek his welfare
with promptness and activity (owing to our dependence on Dhritarashtra)!
But let us now, encased in mail and armed with our weapons, mount our
cars and go in a body to slay the Pandavas now living in the forest!
After the Pandavas have been quieted and after they have gone on the
unknown journey, both ourselves and the sons of Dhritarashtra will find
peace! As long as they are in distress, as long as they are in sorrow, as
long as they are destitute of help, so long are we a match for them! This
is my mind!’

‘Hearing those words of the charioteer’s son, they repeatedly applauded
him, and at last exclaimed, ‘Very well!’ And saying this each of them
mounted his car, and sanguine of success, they rushed in a body to slay
the sons of Pandu. And knowing by his spiritual vision that they had gone
out, the master Krishna-Dwaipayana of pure soul came upon them, and
commanded them to desist. And sending them away, the holy one, worshipped
by all the worlds, quickly appeared before the king whose intelligence
served the purposes of eye-sight, and who was then seated (at his ease).
And the holy one addressed the monarch thus.’”



SECTION VIII

“Vyasa said, ‘O wise Dhritarashtra, hear what I say! I will tell thee
that which is for the great good of all the Kauravas! O thou of mighty
arms, it hath not pleased me that the Pandavas have gone to the forest
dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on
the expiration of the thirteenth year, recollecting all their woes, they
may shower death-dealing weapons, even like virulent poison, upon the
Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with
ire, seek to slay the sons of Pandu for the sake of their kingdom? Let
the fool be restrained; let thy son remain quiet! In attempting to slay
the Pandavas in exile, he will only lose his own life. Thou art as honest
as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou
of great wisdom, dissension with one’s own kin are forbidden, sinful and
reprehensible! Therefore, O king, it behoveth thee to desist from such
acts! And, O Bharata, Duryodhana looketh with such jealousy towards the
Pandavas that great harm would be the consequence, if thou didst not
interfere. Or let this wicked son of thine, O monarch, along and
unaccompanied, himself go to the forest and live with the sons of Pandu.
For then, if the Pandavas, from association, feel an attachment for
Duryodhana, then, O king of men, good fortune may be thine. (This,
however, may not be)! For it hath been heard that one’s congenital nature
leaveth him not till death. But what do Bhishma and Drona and Vidura
think? What also dost thou think? That which is beneficial should be done
while there is time, else thy purposes will be unrealised.’”



SECTION IX

“Dhritarashtra said, ‘O holy one, I did not like this business of
gambling, but, O Muni, I think, I was made to consent to it drawn by
fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this
game at dice. No doubt, it was begot of folly. And, O thou who delightest
in the observance of vows, O illustrious one, knowing everything yet
influenced by paternal affection, I am unable to cast off my senseless
son, Duryodhana!’

“Vyasa said, ‘O king, O son of Vichitravirya, what thou sayest is true!
We know it well that a son is the best of all things and that there is
nothing that is so good as a son. Instructed by the tears of Suravi,
Indra came to know that the son surpasseth in worth other valuable
possessions. O monarch, I will, in this connection, relate to thee that
excellent and best of stories, the conversation between Indra and Suravi.
In days of yore, Suravi, the mother of cows was once weeping in the
celestial regions. O child, Indra took compassion upon her, and asked
her, saying, ‘O auspicious one! why dost thou weep? Is everything well
with the celestials? Hath any misfortune, ever so little, befallen the
world of men or serpents?’ Suravi replied, ‘No evil hath befallen thee
that I perceive. But I am aggrieved on account of my son, and it is
therefore, O Kausika, that I weep! See, O chief of the celestials, yonder
cruel husbandman is belabouring my weak son with the wooden stick, and
oppressing him with the (weight of the) plough, in consequence of which
my child agitated with agony is falling upon the ground and is at the
point of death. At sight of this, O lord of the celestials, I am filled
with compassion, and my mind is agitated! The one that is the stronger of
the pair is bearing his burthen of greater weight (with ease), but, O
Vasava, the other is lean, and weak and is a mass of veins and arteries!
He beareth his burthen with difficulty! And it is for him that I grieve.
See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he
is unable to bear his burthen. And it is for him that, moved by grief, I
weep in heaviness of heart and these tears of compassion trickle down my
eyes!’

“Sakra said, ‘O fair one, when thousands of thy son are (daily)
oppressed, why dost thou grieve for one under infliction?’ Suravi
replied. ‘Although I have a thousand offspring, yet my affections flow
equally towards all! But, O Sakra, I feel greater compassion for one that
is weak and innocent!’

“Vyasa continued, ‘Then Indra having heard these words of Suravi, was
much surprised, and O thou of the Kuru race, he became convinced that a
son is dearer than one’s life! And the illustrious chastiser of Paka
thereupon suddenly poured there a thick shower and caused obstruction to
the husbandman’s work. And as Suravi said, thy affections, O king,
equally flow towards all thy sons. Let them be greater towards those that
are weak! And as my son Pandu is to me, so art thou, O son, and so also
Vidura of profound wisdom! It is out of affection that I tell you all
this! O Bharata, thou art possessed of a hundred and one sons, but Pandu
hath only five. And they are in a bad plight and passing their days in
sorrow. How may they save their lives, how may they thrive such thoughts
regarding the distressed sons of Pritha continually agitate my soul! O
king of the earth, if thou desirest all the Kauravas to live, let thy son
Duryodhana make peace with the Pandavas!’”



SECTION X

“Dhritarashtra said, ‘O Muni of profound wisdom, it is even as thou
sayest! I know it well as do all these kings! Indeed, what thou
considerest to be beneficial for the Kurus was pointed out to me, O Muni,
by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if
thou hast kindness for the Kurus, do thou exhort my wicked son
Duryodhana!’

“Vyasa said, ‘O king, after having seen the Pandava brothers, here cometh
the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi,
O king, will admonish thy son for the welfare of this race. And, O
Kauravya, what he adviseth must be followed undoubtingly, for if what he
recommendeth is not done, the sage will curse thy son in anger.’

“Vaisampayana continued, ‘Saying this, Vyasa departed, and Maitreya made
his appearance. And the king with his son respectfully received that
way-worn chief of Munis, with offerings of the Arghya and other rites.
And king Dhritarashtra, the son of Amvika, in words of respect thus
addressed the sage, ‘O holy one, hath journey from the Kuru-jangala been
a pleasant one? Are those heroes, the five Pandavas living happily? Do
those bulls of the Kuru race intend to stay out their time? Will the
brotherly affection of the Kauravas ever be impaired?’

“Maitreya said, ‘Setting out on a pilgrimage to the different shrines, I
arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the
just in the woods of Kamyaka. And, O exalted one, many Munis had come
there to behold the high-souled Yudhishthira, dwelling in an ascetic
asylum, clad in deer-skin and wearing matted locks. It was there, O king
of kings, that I heard of the grave error committed by thy sons and the
calamity and terrible danger arisen from dice that had overtaken them.
Therefore, it is that I have come to thee, for the good of the Kauravas,
since, O exalted one, my affection is great for thee and I am delighted
with thee! O king, it is not fit that thy sons should on any account
quarrel with one another, thyself and Bhishma living. Thou art, O king,
the stake at which bulls are tied (in treading cord), and thou art
competent to punish and reward! Why dost thou overlook then this great
evil that is about to overtake all? And, O descendant of the Kurus, for
those wrongs that have been perpetrated in thy court, which are even like
the acts of wretched outcasts, thou art not well-thought amongst the
ascetics!’

“Vaisampayana continued, ‘Then turning to the wrathful prince Duryodhana,
the illustrious Rishi Maitreya addressed him in these soft words, ‘O
mighty-armed Duryodhana, O best of all eloquent men, O illustrious one,
give heed unto the words I utter for my good! O king, seek not to quarrel
with the Pandavas! And, O bull among men, compass thou thy own good as
also of the Pandavas, of the Kurus and of the world! All those tigers
among men are heroes of high prowess in war, gifted with the strength of
ten thousand elephants, with bodies hard as the thunderbolt, holding fast
by their promises, and proud of their manliness! they have slain the
enemies of the celestials--those Rakshasas capable of assuming any form
at will, such as were headed by Hidimva and Kirmira! When those
high-souled ones went from hence that Rakshasa of fierce soul obstructed
their nocturnal path even like an immoveable hill. And even as a tiger
slayeth a little deer, Bhima, that foremost of all endued with strength,
and ever delighted in fight, slew that monster. Consider also, O king,
how while out on his campaign of conquest, Bhima slew in battle that
mighty warrior, Jarasandha, possessing the strength of ten thousand
elephants. Related to Vasudeva and having the sons of king Drupada as
their brothers-in-law, who that is subject to decrepitude and death would
undertake to cope with them in battle? O bull of the Bharata race, let
there be peace between thee and Pandavas! Follow thou my counsels and
surrender not thyself to anger!

‘O king, thus admonished by Maitreya, Duryodhana began to slap his thigh
resembling the trunk of the elephant, and smilingly began to scratch the
ground with his foot. And the wicked wretch spake not a word, but hung
down his head. And, O monarch, beholding Duryodhana thus offer him a
slight by scratching the earth silently, Maitreya became angry. And, as
if commissioned by fate, Maitreya, the best of Munis, overwhelmed by
wrath, set his mind upon cursing Duryodhana! And then, with eyes red in
anger, Maitreya, touching water, caused the evil-minded son of
Dhritarashtra, saying, ‘Since, slighting me thou declinest to act
according to my words, thou shalt speedily reap the fruit of this thy
insolence! In the great war which shall spring out of the wrongs
perpetrated by thee, the mighty Bhima shall smash that thigh of thine
with a stroke of his mace!

‘When the Muni had spoken so, king Dhritarashtra began to pacify the
sage, in order that what he had said might not happen. But Maitreya said,
‘O king, if thy son concludeth peace with the Pandavas, this curse of
mine, O child, will not take effect, otherwise it must be as I have said!’

“Vaisampayana said, ‘Desirous of ascertaining the might of Bhima, that
foremost of kings, the father of Duryodhana, then asked Maitreya, saying,
‘How was Kirmira slain by Bhima?’

“Maitreya said, ‘I shall not speak again unto thee, O king, for my words
are not regarded by thy son. After I have gone away, Vidura will relate
everything unto thee!’ And saying this, Maitreya went away to the place
whence he had come. And Duryodhana also went out perturbed at the tidings
of Kirmira’s death (at the hand of Bhima).’”



SECTION XI

(Kirmirabadha Parva)

“Dhritarashtra said, ‘O Kshatta, I am desirous to hear of the destruction
of Kirmira! Do thou tell me how the encounter took place between the
Rakshasa and Bhimasena!’

“Vidura said, ‘Listen to the story of that feat of Bhimasena of super
human achievements! I have often heard of it in course of my conversation
with the Pandavas (while I was with them)

‘O foremost of kings, defeated at dice the Pandavas departed from hence
and travelling for three days and nights they at length reached those
woods that go by the name of Kamyaka. O king, just after the dreadful
hour of midnight when all nature is asleep, when man-eating Rakshasas of
terrible deeds begin to wander, the ascetics and the cowherds and other
rangers of the forest used to shun the woods of Kamyaka and fly to a
distance from fear of cannibals. And, O Bharata, as the Pandavas were at
this hour entering those woods a fearful Rakshasa of flaming eyes
appeared before them with a lighted brand, obstructing their path. And
with outstretched arms and terrible face, he stood obstructing the way on
which those perpetuators of the Kuru race were proceeding. With eight
teeth standing out, with eyes of coppery hue, and with the hair of his
head blazing and standing erect, the fiend looked like a mass of clouds
reflecting the rays of the sun or mingled with lightning flashes and
graced with flocks of cranes underneath on their wings. And uttering
frightful yells and roaring like a mass of clouds charged with rain, the
fiend began to spread the illusion proper to his species. Hearing that
terrible roar, birds along with other creatures that live on land or in
water, began to drop down in all directions, uttering cries of fear. And
in consequence of the deer and the leopards and the buffaloes and the
bears flying about in all directions, it seemed as if the forest itself
was in motion. And swayed by the wind raised by the sighs of the
Rakshasa, creepers growing at a great distance seemed to embrace the
trees with their arms of coppery leaves. And at that moment, a violent
wind began to blow, and the sky became darkened with the dust that
covered it. And as grief is the greatest enemy of the object of the five
senses, even so appeared before the Pandavas that unknown foe of theirs.
And beholding the Pandavas from a distance clad in black deer-skins, the
Rakshasa obstructed their passage through the forest even like the
Mainaka mountain. And at the sight of him never seen before the
lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose
braids had been dishevelled by the hand of Dussasana, stationed in the
midst of the five Pandavas, looked like a stream chafing amid five hills.
And seeing her overwhelmed with fear the five Pandavas supported her as
the five senses influenced by desire adhere to the pleasures relating to
their objects. And Dhaumya of great (ascetic) energy, in the presence of
the sons of Pandu, destroyed the fearful illusion that had been spread by
the Rakshasa, by applying various mantras, calculated to destroy the
Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of
crooked ways, capable of assuming any form at will, expanded his eyes in
wrath and seemed like death himself. Then king Yudhishthira, endued with
great wisdom, addressed him saying, ‘Who art thou, and whose (son)? Tell
us what we should do for thee.’ The Rakshasa thus addressed, answered
Yudhishthira the just, saying, ‘I am the brother of Vaka, the celebrated
Kirmira. I live at ease in these deserted woods of Kamyaka, daily
procuring my food by vanquishing men in fight. Who are ye that have come
near me in the shape of my food? Defeating ye all in fight, I will eat ye
with pleasure.’

“Vaisampayana continued, ‘O Bharata, hearing these words of the wretch,
Yudhishthira announced his own name and lineage, saying, ‘I am king
Yudhishthira the just, the son of Pandu, of whom thou mayst have heard.
Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and
the others, in course of my wanderings, come into this terrible forest
which is thy dominion, desirous of passing my period of exile here!’

“Vidura continued, ‘Kirmira said unto Yudhishthira, ‘By good luck it is
that fate hath accomplished today my long-accomplished desire! With
weapons upraised have I been continually ranging the entire earth with
the object of slaying Bhima. But Bhima I had found not. By good luck it
is that slayer of my brother, whom I had been seeking so long, hath come
before me! It was he who in the disguise of a Brahmana slew my dear
brother Vaka in the Vetrakiya forest by virtue of his science. He hath
truly no strength of arms! It is also this one of wicked soul who
formerly slew my dear friend Hidimva, living in this forest and ravished
his sister! And that fool hath now come into this deep forest of mine,
when the night is half spent, even at the time when we wander about!
Today I will wreak my long-cherished vengeance upon him, and I will today
gratify (the manes of) Vaka with his blood in plenty! By slaying this
enemy of the Rakshasas, I shall today be freed from the debt I owe to my
friend and my brother, and thereby attain supreme happiness! If Bhimasena
was let free formerly by Vaka, today, I will devour him in thy sight, O
Yudhishthira! And even as Agastya ate up and digested the mighty Asura
(Vatapi) I will eat up and digest this Bhima!’

“Vidura continued, ‘Thus addressed by the Rakshasa, the virtuous
Yudhishthira, steadfast in his pledges, said, ‘It can never be so,--and
in anger rebuked the Rakshasa.’ The mighty-armed Bhima then tore up in
haste a tree of the length of ten Vyasas and stripped it of its leaves.
And in the space of a moment the ever-victorious Arjuna stringed his bow
Gandiva possessing the force of the thunderbolt. And, O Bharata, making
Jishnu desist, Bhima approached that Rakshasa still roaring like the
clouds and said unto him, ‘Stay! Stay!’ And thus addressing the cannibal,
and tightening the cloth around his waist, and rubbing his palms, and
biting his nether lip with his teeth, and armed with the tree, the
powerful Bhima rushed towards the foe. And like unto Maghavat hurling his
thunderbolt, Bhima made that tree, resembling the mace of Yama himself
descend with force on the head of the cannibal. The Rakshasa, however,
was seen to remain unmoved at that blow, and wavered not in the conflict.
On the other hand, he hurled his lighted brand, flaming like lightning,
at Bhima. But that foremost of warriors turned it off with his left foot
in such a way that it went back towards the Rakshasa. Then the fierce
Kirmira on his part, all on a sudden uprooting a tree darted to the
encounter like unto the mace bearing Yama himself. And that fight, so
destructive of the trees, looked like the encounter in days of yore
between the brothers Vali and Sugriva for the possession of the same
woman. And the trees struck at the heads of the combatants, were broken
into shivers, like lotus-stalks thrown on the temples of infuriate
elephants. And in that great forest, innumerable trees, crushed like unto
reeds, lay scattered as rags. That encounter with trees between that
foremost of Rakshasas and that best of men, O thou bull of the Bharata
race, lasted but for a moment. Then taking up a crag, the angry Rakshasa
hurled it at Bhima standing before him, but the latter wavered not. Then
like unto Rahu going to devour the sun dispersing his rays with extended
arms, the Rakshasa with out-stretched arms darted towards Bhima, who had
remained firm under the blow inflicted with the crag. And tugging at and
grappling with each other in diverse ways they appeared like two
infuriate bulls struggling with each other. Or like unto two mighty
tigers armed with teeth and claws, the encounter between them waxed
fierce and hard. And remembering their (late) disgrace at the hands of
Duryodhana, and proud of the strength of his arms, and conscious also of
Krishna looking at him, Vrikodara began to swell in vigour. And fried
with anger, Bhima seized the Rakshasa with his arms, as one elephant in
rut seizeth another. And the powerful Rakshasa also in his turn seized
his adversary, but Bhimasena that foremost of all men endued with
strength, threw the cannibal down with violence. The sounds that in
consequence of those mighty combatants pressing each other’s hands, were
frightful and resembled the sounds of splintering bamboos. And hurling
the Rakshasa down, seized him by the waist, and began to whirl him about,
even as fierce hurricane shaketh a tree. And thus seized by the mighty
Bhima, the fatigued Rakshasa, became faint, and trembling all over, he
still pressed the (Pandava) with all his strength. And finding him
fatigued, Vrikodara, twined his own arms round the foe, even as one
bindeth a beast with cord. And the monster thereupon began to roar
frightfully, as a trumpet out of order. And the mighty Vrikodara for a
long while whirled the Rakshasa till the latter appeared to be
insensible, and began to move convulsively. And finding the Rakshasa
exhausted, the son of Pandu without loss of time took him up in his arms,
and slew him like a beast. And placing his knee on the waist of that
wretch of Rakshasa, Vrikodara began to press the neck of the foe with his
hands. Then Bhima, dragging along the earth the bruised body of the
Rakshasa with the eye-lids about to close, said, ‘O sinful wretch, thou
wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too
art about to go to the mansions of Yama!’ And saying this, that foremost
of men, his heart filled with wrath, beholding the Rakshasa destitute of
clothing and ornaments, and insensible, and undergoing convulsions, let
him dead. And after that Rakshasa of hue like the clouds had been slain,
the son of that best of kings (Pandu) praised Bhima for his many
qualities, and placing Krishna in their front, set out for the Dwaita
woods.”

Vidura said, ‘It was thus, O lord of men, that Kirmira was slain in
combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira
the just! And having rid the forest of its pest, the victorious
Yudhishthira the just, began to live in that dwelling of theirs, with
Draupadi. And those bulls of the Bharata race comforting Draupadi began
to cheerfully extol Bhima with glad hearts. And after the Rakshasa had
been slain, borne down by the might of Bhima’s arms, those heroes entered
into the peaceful forest freed from its annoyance. Passing through the
great forest I saw lying the body of the wicked and fearless Rakshasa
slain by Bhima’s might. And, O Bharata, there I heard of this achievement
of Bhima from those Brahmanas who have assembled round the Pandavas.’

Vaisampayana continued, ‘Hearing the account of the slaughter in combat
of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and
became absorbed in thought.’”



SECTION XII

(Arjunabhigamana Parva)

Vaisampayana said, ‘Hearing that the Pandavas had been banished, the
Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in
affliction in the great forest. And the consanguineous relatives of
Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and
powerful brothers--the Kaikeyas, their hearts fired with wrath, went to
the forest to see the sons of Pritha. And reproaching the sons of
Dhritarashtra, they said, ‘What should we do?’ And those bulls of the
Kshatriya race, with Vasudeva at their head, sat themselves down round
Yudhishthira the just. And respectfully saluting that foremost of the
Kurus, Kesava mournfully said, ‘The earth shall drink the blood of
Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these
in battle and defeating their followers along with their royal allies,
will we all install Yudhishthira the just on the throne! The wicked
deserve to be slain! Verily, this is eternal morality.’

Vaisampayana continued, ‘And when on account of the wrongs of Pritha’s
sons, Janardana had thus got into a passion, and seemed bent upon
consuming all created things, Arjuna exerted himself to pacify him. And
beholding Kesava angry, Falguna began to recite the feats achieved in his
former lives by that soul of all things, himself immeasurable, the
eternal one, of infinite energy, the lord of Prajapati himself, the
supreme ruler of the worlds, Vishnu of profound wisdom!’

“Arjuna said, ‘In days of old, thou, O Krishna, hadst wandered on the
Gandhamadana mountains for ten thousand years as a Muni having his home
where evening fell! Living upon water alone, thou hadst, in days of old,
O Krishna, also dwelt for full eleven thousand years by the lake of
Pushkara! And, O slayer of Madhu, with arms upraised and standing on one
leg, thou hadst passed a hundred years on the high hills of Vadari,[16]
living all the while upon air! And leaving aside thy upper garment, with
body emaciated and looking like a bundle of veins, thou hadst lived on
the banks of the Saraswati, employed in thy sacrifice extending for
twelve years! And, O Krishna of mighty energy, in observance of thy vow
thou hadst stood on one leg for the length of a thousand years of the
celestials, on the plains of Prabhasa which it behoveth the virtuous to
visit! Vyasa hath told me that thou art the cause of the creation and its
course! And, O Kesava, the lord of Kshetra,[17] thou art the mover of all
minds, and the beginning and end of all things! All asceticism resteth in
thee, and thou too art the embodiment of all sacrifices, and the eternal
one! Slaying the Asura Naraka, offspring of the Earth-first begotten,
thou hadst obtained his ear-rings, and performed, O Krishna, the first
horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O
bull of all the worlds, having performed that feat, thou hast become
victorious over all! Thou hadst slain all the Daityas and Danavas
mustered in battle, and giving the lord of Sachi (Indra) the sovereignty
of the universe, thou hast, O Kesava of mighty arms, taken thy birth
among men! O slayer of all foes, having floated on the primordial waters,
thou subsequently becamest Hari,[18] and Brahma and Surya and Dharma, and
Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala
and the firmament the earth, and the ten directions! Thyself increate,
thou art the lord of the mobile and the immobile universe, the Creator of
all, O thou foremost of all existences! And, O slayer of Madhu, O thou of
abundant energy, in the forest of Chitraratha thou didst, O Krishna,
gratify with thy sacrifice the chief of all the gods, the highest of the
high! O Janardana, at each sacrifice thou didst offer, according to
shares, gold by hundreds and thousands. And, O son of the Yadava race,
becoming the son of Aditi, O exalted one of the supreme attributes, thou
hast been known as the younger brother of Indra! And, O thou chastiser of
foes, even while a child thou didst, O Krishna, in consequence of thy
energy, fill by three steps only the heaven, the firmament, and the
earth! And, O thou soul of all covering the heaven and the firmament
(while thou wert thus transformed), thou didst dwell in the body of the
sun and afflict him with thy own splendour! And, O exalted one, in thy
incarnations on those thousand occasions, thou hadst slain, O Krishna,
sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and
slaying Nisunda and Naraka. Thou hast again rendered safe the road to
Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala
with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy
car roaring like unto clouds and effulgent like the sun, thou didst
obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle!
Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And
slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha
itself! These have all been slain in battle; listen to me as I speak of
others (also slain by thee)! At Iravati thou hast slain king Bhoja equal
unto Karttavirya in battle, and both Gopati and Talaketu also have been
slain by thee! And, O Janardana, thou hast also appropriate unto thyself
the sacred city of Dwarka, abounding in wealth and agreeable unto the
Rishi themselves, and thou wilt submerge it at the end within the ocean!
O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O
thou of the Dasarha race, of anger and envy and untruth and cruelty? O
thou who knowest no deterioration, all the Rishis, coming unto thee
seated in thy glory on the sacrificial ground, seek protection of thee!
And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting
all things and withdrawing this universe into thy own self, thou
repressor of all foes! O thou of the Vrishni race, at the beginning of
the Yuga, there sprang from thy lotus-like navel, Brahma himself, and
lord of all mobile and immobile things, and whose is this entire
universe! When the dreadful Danavas Madhu and Kaitava were bent on
slaying Brahma, beholding their impious endeavour thou wert angry, and
from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus
these two foremost of the deities have sprung from thy body in order to
do thy work! Even Narada it was who hath told me this! O Narayana, thou
didst, in the forest of Chaitraratha, celebrate with plentiful gifts a
grand sacrifice consisting of a multitude of rites! O God, O thou of eyes
like lotus leaves, the deeds thou hast performed while still a boy,
having recourse to thy might and aided by Baladeva, have never been done
by others, nor are they capable of being achieved by others in the
future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!’

“Vaisampayana continued, ‘Having addressed Krishna thus, the illustrious
Pandava, who was the soul of Krishna, became dumb, when Janardana (in
reply addressed that son of Pritha) saying, ‘Thou art mine and I am
thine, while all that is mine is thine also! He that hateth thee hateth
me as well, and he that followeth thee followeth me! O thou irrepressible
one, thou art Nara and I am Narayana or Hari! We are the Rishis Nara and
Narayana born in the world of men for a special purpose. O Partha, thou
art from me and I am from thee! O bull of the Bharata race, no one can
understand the difference that is between us!’

“Vaisampayana continued, ‘When the illustrious Kesava had said so in the
midst of that assembly of brave kings, all excited with anger, Panchali
surrounded by Dhrishtadyumna and her other heroic brothers, approached
him of eyes like lotus leaves seated with his cousins, and, desirous of
protection, addressed in angry accents that refuge of all, saying, ‘Asita
and Devala have said that in the matter of the creation of all things,
thou hast been indicated (by the sages) as the only Prajapati and the
Creator of all the worlds! And, O irrepressible one, Jamadagnya sayeth
that thou art Vishnu, and, O slayer of Madhu, that thou art (embodiment
of) Sacrifice, Sacrificer and he for whom the sacrifice is performed!
And, O best of male beings, the Rishis indicate thee as Forgiveness and
Truth! Kasyapa hath said that thou art Sacrifice sprung from Truth! O
exalted one, Narada calleth thee the god of the Sadhyas, and of the
Sivas, as alone the Creator and the Lord of all things. And, O tiger
among men, thou repeatedly sportest with the gods including, Brahma and
Sankara and Sakra even as children sporting with their toys! And, O
exalted one, the firmament is covered by thy head, and the earth by thy
feet; these worlds are as thy womb and thou art the Eternal one! With
Rishis sanctified by Vedic lore and asceticism, and whose souls have been
purified by penance, and who are contented with soul-vision, thou art the
best of all objects! And, O chief of all male beings; thou art the refuge
of all royal sages devoted to virtuous acts, never turning their backs on
the field of the battle, and possessed of every accomplishment! Thou art
the Lord of all, thou art Omnipresent, thou art the Soul of all things,
and thou art the active power pervading everything! The rulers of the
several worlds, those worlds themselves, the stellar conjunctions, the
ten points of the horizon, the firmament, the moon, and the sun, are all
established in thee! And, O mighty-armed one, the morality of (earthly)
creatures, the immortality of the universe, are established in thee! Thou
art the Supreme lord of all creatures, celestial or human! Therefore it
is, O slayer of Madhu, that impelled by the affection thou bearest me
that I will relate to thee my griefs! O Krishna, how could one like me,
the wife of Pritha’s sons, the sister of Dhrishtadyumna, and the friend
of thee, be dragged to the assembly! Alas, during my season, stained with
blood, with but a single cloth on, trembling all over, and weeping, I was
dragged to the court of the Kurus! Beholding me, stained with blood in
the presence of those kings in the assembly, the wicked sons of
Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu
and the Panchalas and the Vrishnis lived, they dared express the desire
of using me as their slave! O Krishna, I am according to the ordinance,
the daughter in-law of both Dhritarashtra and Bhishma! Yet, O slayer of
Madhu, they wished to make of me a slave by force! I blame the Pandavas
who are mighty and foremost in battle, for they saw (without stirring)
their own wedded wife known over all the world, treated with such
cruelty! Oh, fie on the might of Bhimasena, fie on the Gandiva of Arjuna,
for they, O Janardana, both suffered me to be thus disgraced by little
men! This eternal course of morality is ever followed by the
virtuous--viz., that the husband, however weak, protecteth his wedded
wife! By protecting the wife one protecteth his offspring and by
protecting the offspring one protecteth his own self! One’s own self is
begotten on one’s wife, and therefore it is that the wife is called Jaya.
A wife also should protect her lord, remembering that he is to take his
birth in her womb! The Pandavas never forsake the person that soliciteth
their protection, and yet they abandoned me who solicited it! By my five
husbands five sons of exceeding energy have been born of me: Prativindhya
by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by
Nakula and Srutakarman by the youngest, all of them of energy that cannot
be baffled. For their sake, O Janardana, it was necessary to protect me!
Even as (thy son) Pradyumna, they are, O Krishna, mighty warriors all!
They are foremost of bowmen, and invincible in battle by any foe! Why do
they bear the wrongs inflicted (on me) by the sons of Dhritarashtra of
such contemptible strength? Deprived of their kingdom by deception, the
Pandavas were made bondsmen and I myself was dragged to the assembly
while in my season, and having only a single cloth on! Fie on that
Gandiva which none else can string save Arjuna and Bhima and thyself, O
slayer of Madhu! Fie on the strength of Bhima, and fie on the prowess of
Arjuna, since, O Krishna, Duryodhana (after what he had done) hath drawn
breath even for a moment! He it is, O slayer of Madhu, who formerly drove
the guileless Pandavas with their mother from the kingdom, while they
were children still engaged in study and the observance of their vows. It
is that sinful wretch, who, horrible to relate, mixed in Bhima’s food
fresh and virulent poison in full dose. But, O Janardana, Bhima digested
that poison with the food, without sustaining any injury, for, O best of
men and mighty-armed one, Bhima’s days had not been ended! O Krishna, it
is Duryodhana who at the house standing by the banyan called Pramana
bound Bhima sleeping unsuspectingly, and casting him into the Ganges
returned to the city. But the powerful Bhimasena the son of Kunti,
possessed of mighty arms, on waking from sleep, tore his bonds and rose
from the water. It is Duryodhana, who caused venomous black-cobras to
bite all over the body of Bhimasena, but that slayer of foes died not.
Awaking, the son of Kunti smashed all the serpents and with his left hand
killed (the agent, viz.) the favourite charioteer of Duryodhana. Again,
while the children were asleep at Varanavata with their mother, it is he
who set fire to the house intending to burn them to death. Who is there
capable of doing such an act? It was then that the illustrious Kunti,
overtaken by this calamity, and surrounded by the flames, began to cry
out in terror, speaking to the children, ‘Alas, I am undone! How shall we
escape from this fire today! Alas, I shall meet with destruction with my
little children!’ Then Bhima, possessed of mighty arms, and prowess like
unto the force of the wind, comforted his illustrious mother as also his
brothers, saying, ‘Like that king of birds, Garuda, the son of Vinata, I
will spring up into the air. We have no fear from this fire’. And then
taking his mother on his left flank, and the king in his right, and the
twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara,
thus taking all of them, at one leap cleared the fire and delivered his
mother and brother from the conflagration. Setting out that night with
their renowned mother, they came near the forest of Hidimva. And while
fatigued and distressed, they were sleeping fast with her, a Rakshasa
woman called Hidimva approached them. Beholding the Pandavas with their
mother asleep on the ground, influenced by desire she sought to have
Bhimasena for her lord. The weak one then took up Bhima’s feet on her lap
to press them with her soft hands. The mighty Bhima of immeasurable
energy, of prowess that could not be baffled, then woke from sleep, and
asked her, saying, ‘O thou of faultless features, what dost thou wish
here?’ Thus asked by him, the Rakshasa lady of faultless features,
capable, besides, of assuming any form at will, replied unto the
high-souled Bhima, saying, ‘Do ye speedily fly from this place! My
brother gifted with strength will come to slay ye! Therefore speed and
tarry not!’ But Bhima haughtily said, ‘I do not fear him! If he cometh
here, I will slay him!’ Hearing their converse, that vilest of cannibals
came to the spot. Of frightful form and dreadful to behold, uttering loud
cries as he came, the Rakshasa said, ‘O Hidimva, with whom dost thou
converse? Bring him unto me, I will eat him up. It behoveth thee to tarry
not.’ But moved by compassion, the Rakshasa lady of faultless features
and pure heart said nothing out of pity. Then the man-eating monster,
uttering dreadful cries, rushed at Bhima with great force. And
approaching him furiously, the mighty cannibal, possessed with rage,
caught hold of Bhima’s hand with his own and clenching fast his other
hand and making it hard as the thunder-bolt of Indra, suddenly struck
Bhima a blow that descended with the force of lightning. His hand having
been seized by the Rakshasa, Vrikodara, without being able to brook it,
flew into a rage. Then a dreadful combat took place between Bhimasena and
Hidimva, both skilled in all weapons and which was like unto the
encounter of Vasava with Vritra. And, O sinless one, after sporting with
the Rakshasa for a long while the powerful Bhima of mighty energy slew
the cannibal when the latter had become weak with exertion. Then having
slain Hidimva, and taking (his sister) Hidimva at their head, of whom was
(subsequently) born Ghatotkacha, Bhima and his brothers went away. Then
all those repressors of their foes, accompanied by their mother and
surrounded by many Brahmanas proceeded towards Ekachakra. In the matter
of this their journey, Vyasa ever engaged in their welfare had become
their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows
there also slew a mighty cannibal, Vaka by name, terrible as Hidimva
himself. And having slain that fierce cannibal, Bhima that foremost of
smiters, went with all his brothers to the capital of Drupada. And, O
Krishna, as thou hadst acquired Rukmini, the daughter of Bhishmaka, even
so Savyasachin, while residing there, obtained me! O slayer of Madhu,
Arjuna won me in the Swayamvara, having performed a feat difficult of
achievement by others and having fought also with the assembled kings!

‘Thus, O Krishna, afflicted with numerous griefs, and in great distress,
am I living, with Dhaumya at our head, but deprived of the company of the
adorable Kunti! Why do these that are gifted with strength and possessed
of the prowess of the lion, sit indifferently, beholding me thus
afflicted by enemies so despicable? Suffering such wrongs at the hands of
wicked and evil-doing foes of small strength, am I to burn in grief so
long? Born I was in a great race, coming into the world in an
extraordinary way! I am also the beloved wife of the Pandavas, and the
daughter-in-law of the illustrious Pandu! The foremost of women and
devoted to my husbands, even I, O Krishna, was seized by hair, O slayer
of Madhu, in the sight of the Pandavas, each of whom is like an Indra
himself!

‘Saying this the mild-speeched Krishna hid her face with her soft hands
like the buds of lotus, and began to weep. And the tears of Panchali
begot of grief washed her deep, plump and graceful breasts crowned with
auspicious marks. And wiping her eyes and sighing frequently she said
these words angrily and in a choked voice, ‘Husbands, or sons, or
friends, or brothers, or father, have I none! Nor have I thee, O thou
slayer of Madhu, for ye all, beholding me treated so cruelly by inferior
foes, sit still unmoved! My grief at Karna’s ridicule is incapable of
being assuaged! On these grounds I deserve to be ever protected by thee,
O Kesava, viz., our relationship, thy respect (for me), our friendship,
and thy lordship (over me)

“Vaisampayana continued, ‘In that assembly of heroes Vasudeva then spake
unto the weeping Draupadi as follows, ‘O fair lady, the wives of those
with whom thou art angry, shall weep even like thee, beholding their
husbands dead on the ground, weltering in blood and their bodies covered
with the arrows of Vivatsu! Weep not, lady, for I will exert to the
utmost of my powers for the sons of Pandu! I promise thou shalt (once
more) be the queen of kings! The heavens might fall, or the Himavat might
split, the earth might be rent, or the waters of the ocean might dry up,
but my words shall never be futile!’ Hearing those words of Achyuta in
reply, Draupadi looked obliquely at her third husband (Arjuna). And, O
mighty king, Arjuna said unto Draupadi, ‘O thou of beautiful coppery
eyes, grieve not! O illustrious one, it shall be even as the slayer of
Madhu hath said! It can never be otherwise, O beautiful one!’

“Dhrishtadyumna said, ‘I will slay Drona, Sikhandin will slay the
grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay
Karna. And, O sister, assisted by Rama and Krishna, we are invincible in
battle by even the slayer himself of Vritra--what are the sons of
Dhritarashtra?’

“Vaisampayana continued, ‘After these words had been spoken, all the
heroes there turned their faces towards Vasudeva, who then in their midst
began to speak as follows.’”



SECTION XIII

“Vasudeva said, O lord of earth, if I had been present at Dwaraka, then,
O king, this evil would not have befallen thee! And, O irrepressible one,
coming unto the gambling-match, even if uninvited by the son of Amvika
(Dhritarashtra), or Duryodhana, or by the other Kauravas, I would have
prevented the game from taking place, by showing its many evils,
summoning to my aid Bhishma and Drona and Kripa, and Vahlika! O exalted
one, for thy sake I would have told the son of Vichitravirya--O foremost
of monarchs, let thy sons have nothing to do with dice!--I would have
shown the many evils (of dice) through which thou hast fallen into such
distress and the son of Virasena was formerly deprived of his kingdom! O
king, unthought of evils, befall a man from dice! I would have described
how a man once engaged in the game continueth to play (from desire of
victory). Women, dice, hunting and drinking to which people become
addicted in consequence of temptation, have been regarded as the four
evils that deprive a man of prosperity. And those versed in the Sastras
are of opinion that evils attend upon all these. They also that are
addicted to dice know all its evils. O thou of mighty arms, appearing
before the son of Amvika, I would have pointed out that through dice men
in a day lose their possessions, and fall into distress, and are deprived
of their untasted wealth, and exchange harsh words! O perpetuator of the
Kuru race, I would have pointed out these and other attendant evils! If
he had accepted my words thus addressed, the welfare of the Kurus as also
virtue itself would both have been secured! And, O foremost of kings, if
he had rejected my gentle counsels offered as medicine, then, O best of
the Bharata race, I would have compelled him by force! And, if those who
wait at his court, professing to be his friends but in reality his foes,
had supported him, then I would have slain them all, along with those
gamblers, there present! O Kauravya, it is owing to my absence from the
Anartta country at that time that thou hast fallen into such distress
begot of dice! O thou best of Kurus, O son of Pandu, on arriving at
Dwarka I learnt from Yuyudhana all about thy calamity! And, O foremost of
kings, directly I heard it with a heart sore agitated by grief, have I
speedily come here wishing to see thee, O king! Alas! O bull of the
Bharata race, ye have all fallen into dire distress! I see thee with thy
brothers plunged in misfortune!”



SECTION XIV

“Yudhishthira said, ‘O Krishna, why wert thou absent (from the Anartta
country)? And, O descendant of the Vrishni race, while thou wert away,
where didst thou dwell? And what didst thou do while out of thy kingdom?’

“Krishna said, ‘O bull of the Bharata race, I had gone for the purpose of
destroying the (arranging) city Salwa. And, O foremost of the Kauravas,
listen to the reasons I had for so doing! The heroic son of Damaghosha,
the well-known king Sisupala of mighty arms and great energy, was slain
by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked
one could not from anger bear to see the first worship offered to me!
Hearing that he had been slain, Salwa, burning with fierce anger, came to
Dwaraka, while, O Bharata, it was empty, myself being away, residing with
you here. And having arrived there on a car made of precious metals and
hence called the Souva, he had an encounter with the youthful princes of
the Vrishni race--those bulls of that line--and fought With them
mercilessly. And slaughtering many youthful Vrishnis of heroic valour,
the wicked one devastated all the gardens of the city. And, O thou of
mighty arms, he said, ‘Where is that wretch of the Vrishni race,
Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the
pride of that person so eager for fight! Tell me truly, O Anarttas! I
will go there where he is. And after killing that slayer of Kansa and
Kesi, will I return! By my weapon I swear that I will not return with out
slaying him!’ And exclaiming repeatedly--Where is he? Where is he? the
lord of Saubha rusheth to this place and that, desirous of encountering
me in battle? And Salwa also said, ‘Impelled by wrath for the destruction
of Sisupala I shall today send to the mansion of Yama that treacherous
miscreant of mean mind?’ And, O king, he further said, ‘That Janardana
shall I slay, who, wretch that he is, hath killed my brother who was but
a boy of tender years, and who was slain not on the field of battle,
unprepared as he was!’ Having, O great king, wailed thus, and having, O
son of the Kuru race, abused me thus, he rose into the sky on his car of
precious metals capable of going anywhere at will! On returning (to my
kingdom) I heard what, O Kaurava, the evil-minded and wicked king of
Maticka had said regarding myself! And, O descendant of the Kuru race, I
was agitated with wrath, and, O king, having reflected upon everything, I
set my heart upon slaying him! And, learning, O Kauravya, of his
oppression of the Anarttas, of his abuse of myself, and of his excessive
arrogance, I resolved upon the destruction of that wretch! And, O lord of
earth, I accordingly set out (from my city), for slaying the (lord of)
the Saubha. And searching him here and there, I found him in an island in
the midst of the ocean! Then, O king, blowing my conch called the
Panchajanya obtained from the sea, and challenging Salwa to combat, I
stood for the fight! At that instant, I had an encounter with numerous
Danavas, all of whom, however, I subdued and prostrated on the ground. O
mighty-armed one, it was owing to this affair that I could not then come
(unto thee)! As soon as I heard of the unfair game of dice at Hastinapur,
I have come here desirous of seeing ye who have been plunged in
distress.’”



SECTION XV

“Yudhishthira said, ‘O illustrious Vasudeva of mighty arms, tell thou in
detail of the death of the lord of Saubha. My curiosity hath not been
appeased by the narration.’

“Vasudeva said, ‘O mighty-armed king, hearing that the son of Srutasravas
(Sisupala) had been slain by me, Salwa, O best of the Bharata race, came
to the city of Dwaravati! And, O son of Pandu, the wicked king,
stationing his forces in array, besieged that city around and above. And
stationing himself in the upper regions, the king began his fight with
the city. And that encounter commenced with a thick shower of weapons
from all sides. And, O bull of the Bharata race, the city at that time
was well-fortified on all sides, according to the science (of
fortification), with pennons, and arches, and combatants, and walls and
turrets, and engines, and miners, and streets barricaded with spiked
wood-works and towers and edifices with gate-ways well-filled with
provisions, and engines for hurling burning brands and fires, and
vessels, of deer-skins (for carrying water), and trumpets, tabors, and
drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls
of stone and battle-axes and other weapons and shield embossed with iron,
and engines for hurling balls and bullets and hot liquids! And the city
was also well-defended by numerous cars, and, O tiger among Kurus, by
Gada and Shamva and Uddhava and others, and by warriors of prowess tried
in battle, all well-born and capable of encountering any foe! And these
all placing themselves on commanding posts, aided by cavalry and
standard-bearers, began to defend the town. And Ugrasena and Uddhava and
others, to prevent carelessness, Proclaimed throughout the city that
nobody should drink. And all the Vrishnis and the Andhakas, well-knowing
that they would be slain by Salwa if they behaved carelessly, remained
sober and watchful. And the police soon drove out of the city all mimes
and dancers and singers of the Anartta country. And all the bridges over
rivers were destroyed, and boats forbidden to ply, and the trenches
(around the city) were spiked with poles at the bottom. And the land
around the city for full two miles was rendered uneven, and holes and
pits were dug thereon, and combustibles were secreted below the surface.
Our fort, O sinless one, is naturally strong and always well-defended and
filled with all kinds of weapons! And in consequence of the preparations
made, our city was more prepared than ever to meet the foe. And, O chief
of the Bharatas, in consequence of all this, the city looked like that of
Indra himself. And, O king, at the time of Salwa’s approach, nobody could
either enter or leave the town of the Vrishnis and the Andhakas without
presenting the sign that had been agreed upon. And all the streets of the
town and the open spaces were filled with numerous elephants and horses!
And, O thou of mighty arms, the combatants were all specially gratified
with allowances and wages, and rations, and weapons, and dresses! And
amongst the combatants there was none who was not paid in gold, and none
who was not paid at all, and none who was not somehow obliged, and none
who was not of tried valour! And, O thou of eyes like lotus-leaves, it
was thus Dwaraka, abounding in well-ordered arrangements, was defended by
Ahuka (Ugrasena)!’”



SECTION XVI

“Vasudeva continued, ‘O king of kings, Salwa, the lord of Saubha, came
towards our city with an immense force consisting of infantry, cavalry
and elephants! And the army headed by king Salwa, consisting of four
kings of forces, occupied a level ground commanding a copious
water-supply. And forsaking cemeteries and temples dedicated to the gods,
and sacred trees, and grounds covered by ant-hills, that host occupied
every other place. And the roads (leading to the city) were blocked up by
the divisions of the army, and the secret entrances also were all blocked
up by the enemy’s camp. And, O Kauravya, like unto the lord of birds
(Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him,
O bull among men, his host equipped with all kinds of arms, skilled in
all weapons, consisting of a dense display of cars and elephants and
cavalry abounding in banners, and well-paid and well-fed foot-soldiers
possessed of great strength and bearing every mark of heroism and
furnished with wonderful chariots and bows. And beholding the army of
Salwa, the youthful princess of the Vrishni race resolved to encounter it
sallying out of the city. And, O king, Charudeshna, Samva, and the mighty
warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending
on their chariots, and clad in mail, and decked with ornaments, with
colours flying, resolved to encounter the mighty and countless host of
Salwa! And Samva taking up his bows eagerly attacked on the field of
battle Kshemavriddhi, the commander of Salwa’s forces and his chief
counsellor also! And, O thou foremost of Bharatas, the son of Jambavati
then began to shower arrows in a continuous stream even as Indra
showereth down rain! And, O mighty king, then Kshemavriddhi, the
commander of Salwa’s forces, bore that shower of arrows, immovable as the
Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged
at Samva mightier volley of shafts, aided by his powers of illusion! And
dispersing by counter illusion that discharge inspired by illusion, Samva
showered on his (adversary’s) car a thousand arrows! Then pierced by the
shafts on Samva and overwhelmed there with Kshemavriddhi, the commander
of the hostile host, left the field by the help of his fleet-steed! And
when the wicked general of Salwa had left the field, a mighty Daitya
called Vegavat rushed at my son! And, O best of monarchs, thus attacked,
the heroic Samva, the perpetuator of the Vrishni race, bore that onset of
Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of
prowess incapable of being baffled, whirling a quickly-going mace, hurled
it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell
down on the ground, like a weather-beaten and faded lord of the forest of
decayed roots! And on that heroic Asura of mighty energy, being slain
with the mace, my son entered within that mighty host and began to fight
with all. And, O great king, a well-known Danava named Vivindhya, a
mighty warrior wielding a large and powerful bow, encountered
Charudeshna! And, O monarch, the encounter between Charudeshna and
Vivindhya was as fierce as that in days of yore between Vritra and
Vasava! And enraged with each other the combatants pierced each other
with their arrows, uttering loud roars like unto two powerful lions! Then
the son of Rukmini fixed on his bow-string a mighty weapon possessing the
splendour of fire or the sun, and capable of destroying all foes, having
first vivified it with incantations! Then, O monarch, that mighty warrior
my son, fired with wrath, challenged Vivindhya and discharged the weapon
at him. And the Danava struck with that weapon, fell down on the ground a
lifeless corpse! And beholding Vivindhya slain, and the whole host waver,
Salwa advanced again on his beautiful car capable of going everywhere.
And, O king of mighty arms, beholding Salwa on that beautiful car of his,
the combatants of Dwaraka wavered with fear! But, O thou of the Kuru
race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of
good cheer, said, ‘Waver ye not, and staying behold me fight I Even I
shall, by force, repell that car with Salwa on it! Ye Yadavas, this day,
I shall, with my weapons like unto serpents discharged from my bow with
my hand, destroy this host of the lord of Saubha! Be of good cheer, ye
all! Fear not! The lord of Saubha will be slain today! Attached by me,
the wretch will meet with destruction together with his car!’ O son of
Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host,
O hero, remained on the field, and began to fight cheerfully!’”



SECTION XVII

“Vasudeva continued, ‘O bull of the Bharata race, having spoken thus unto
the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And
the car he rode was drawn by excellent steeds in mail. And over it stood
a standard bearing the figure of a Makara with gaping mouth and fierce as
Yama. And with his steeds, more flying than running on the ground, he
rushed against the foe And the hero equipped with quiver and sword, with
fingers cased in leather, twanged his bow possessed of the splendour of
the lightning, with great strength, and transferring it from hand to
hand, as if in contempt of the enemy, spread confusion among the Danavas
and other warriors of the city of Saubha. And as hot in contempt of the,
foe, and continuously slew the Danavas in battle, no one could mark the
slightest interval between his successive shafts. And the colour of his
face changed not, and his limbs trembled not. And people only heard his
loud leonine roars indicative of wonderful valour. And the aquatic
monster with mouth wide open, that devourer of all fishes, placed on
golden flag-staff of that best of cars, struck terror into the hearts of
Salwa’s warriors. And, O king, Pradyumna, the mower of foes rushed with
speed against Salwa himself so desirous of an encounter! And, O
perpetuator of the Kuru race, braved by the heroic Pradyumna in that
mighty battle, the angry Salwa could ill bear the challenge! And that
conqueror of hostile cities, Salwa, maddened by anger, descended from his
beautiful car of unchecked speed, resolved to encounter Pradyumna. And
the people beheld the fight between Salwa and the foremost of Vrishni
heroes, which was even like unto the encounter between Vasava with Vali.
And, O hero, mounting on his beautiful car decked with gold and furnished
with flags and flag-staffs and quivers, the illustrious and mighty Salwa
began to discharge his arrows at Pradyumna! Pradyumna also by the energy
of his arms, overwhelmed Salwa in the combat by a thick shower of arrows.
The king of Saubha, however, thus attacked in battle by Pradyumna,
endured him not, but discharged at my son arrows that were like blazing
fire. But the mighty Pradyumna parried off that arrowy shower. Beholding
this, Salwa rained on my son other weapons of blazing splendour. Then, O
foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini
discharged without loss of time an arrow that was capable of entering the
vitals of a foe in fight. And that winged shaft shot by my son, piercing
Salwa’s mail, entered his heart--whereupon he fell down, in a swoon. And
beholding the heroic king Salwa fallen down deprived of sense, the
foremost of the Danavas fled away rending the ground beneath their feet.
And, O lord of the earth, the army of Salwa sent up exclamations of Oh!
and Alas! seeing their king, the lord of Saubha, drop down bereft of
sense! And O son of the Kuru race, regaining his senses, the mighty Salwa
rose and all of a sudden discharged his arrows on Pradyumna. Then the
heroic and mighty armed Pradyumna, sorely pierced by his adversary about
his throat, was enfeebled on his car. And, O mighty king, wounding the
son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and
filling the entire earth with it! And, O Bharata, when my son became
senseless, Salwa, without losing a moment, again discharged at him other
shafts difficult to bear. And pierced with numberless arrows and deprived
of his senses, Pradyumna, O chief of the Kuru race, became motionless on
the field of battle!’”



SECTION XVIII

“Vasudeva continued, ‘O king, afflicted with the arrows of Salwa, when
Pradyumna became senseless the Vrishnis who had come to the fight were
all disheartened and filled with grief! And the combatants of the Vrishni
and Andhaka races burst into exclamations of Oh! and Alas! while great
joy was felt by the enemy and beholding him thus deprived of sense, his
trained charioteer, the son of Daruka, soon carried him off the field by
the help of his steeds. The car had not gone far when that best of
warriors regained his senses, and taking up his bow addressed his
charioteer, saying, ‘O son of the Suta tribe, what hast thou done? Why
dost thou go leaving the field of battle? This is not the custom of the
Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at
the sight of a Salwa in that fierce encounter? Or hast thou been
disheartened, beholding the fight? O! tell me truly thy mind!’ The
charioteer answered. ‘O son of Janardana, I have not been confounded, nor
hath fear taken possession of me. On the other hand, O son of Kesava, the
task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O
hero, I am slowly retiring from the field. This wretch is stronger than
thou art! It behoveth a charioteer to protect the warrior on the car,
however, when he is deprived of his senses! O thou gifted with length of
days, thou shouldst always be protected by me, even as it behoveth thee
to protect me! Thinking that the warrior on the car should always be
protected (by his charioteer), I am carrying thee away! Further, O thou
of mighty arms, thou art alone, while the Danavas are many. Thinking, O
son of Rukmini, that thou art not equal to them in the encounter, I am
going away!’

“Vasudeva continued, ‘When the charioteer had spoken thus, he, O
Kauravya, who hath the makara for his mark replied unto him, saying,
‘Turn the car! O son of Daruka, never do so again; never, O Suta, turn
thou from the fight, while I am alive! He is no son of the Vrishni race
who forsaketh the field or slayeth the foe fallen at his feet and crying
I am thine! or killeth a woman, a boy, or an old man, or a warrior in
distress, deprived of his car or with his weapons broken! Thou art born
in the race of charioteers and trained to thy craft! And, O son of
Daruka, thou art acquainted with the customs of the Vrishnis in battle!
Versed as thou art with all the customs of the Vrishnis in battle, do
thou, O Suta, never again fly from the field as thou hast done! What will
the irrepressible Madhava, the elder brother of Gada, say to me when he
heareth that I have left the field of battle in bewilderment or that I
have been struck on the back--a run-away from the combat! What will the
elder brother of Kesava, the mighty-armed Baladeva, clad in blue and
inebriate with wine, say, when he returneth? What also, O Suta, will that
lion among men, the grand-son of Sini (Satyaki), that great warrior, say
on hearing that I have forsaken the fight? And, O charioteer, what will
the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and
Sarana, and Akrura also of mighty arms, say unto me! What also will the
wives of the Vrishni heroes when they meet together, say of me who had
hitherto been considered as brave and well-conducted, respectable and
possessed of manly pride? They will even say This Pradyumna is a coward
who cometh here, leaving the battle! Fie on him! They will never say,
Well done! Ridicule, with exclamation of Fie, is to me or a person like
me O Suta, more than death! Therefore, do thou never again leave the
field of battle! Reposing the charge on me, Hari the slayer of Madhu,
hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore,
I cannot bear to be quiet now! O Suta, when the brave Kritavarman was
sallying out to encounter Salwa, I prevented him, saying I will resist
Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having
left the field of battle, what shall I say unto that mighty warrior when
I meet him? When that irrepressible one of mighty arms--the holder of the
conch, the discus, and the mace--returneth, what shall I say unto him of
eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni
and Andhaka races always boast of me! What shall I say unto them? O Suta,
having left the field of battle and with wounds of arrows on my back
while being carried away by thee, I shall, by no means, be able to live!
Therefore, O son of Daruka, turn that car speedily, and never do so again
even in times of greatest danger! I do not, O Suta, think life worth
much, having fled from the field like a coward, and my back pierced, with
the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in
fear from the field of battle like coward? O son of Daruka, it behoved
thee not to forsake the battle, while my desire of fight was not yet
gratified! Do thou, therefore, go back to the field.’”



SECTION XIX

Vasudeva continued, Thus addressed, the son of Suta race replied in haste
unto Pradyumna, that foremost of all endued with strength, in these sweet
words, ‘O son of Rukmini, I fear not to guide the horses on the field of
battle, and I am acquainted also with the customs of the Vrishnis in war!
It is not otherwise in the least! But, O thou blest with length of days,
those that guide the car are taught that the warrior on the car is, by
all means, to be protected by his charioteer! Thou wert also much
afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert
also deprived of thy senses, O hero! Therefore is it that I retired from
the field.’ But, O chief of the Satwatas, now that thou hast regained thy
senses without much ado, do thou, O son of Kesava, witness my skill in
guiding the horses! I have been begotten by Daruka, and I have been duly
trained! I will now penetrate into the celebrated array of Salwa without
fear!

“Vasudeva continued, ‘Saying this, O hero, the charioteer, pulling the
reins, began to lead the horses with speed towards the field of battle.
And, O king, struck with the whip and pulled by the reins those excellent
steeds seemed to be flying in the air, performing various beautiful
motion, now circular, now similar, now dissimilar, now to the right, now
to the left. And, O king, those steeds understanding as it were the
intention of Daruka’s son endued with such lightness of hand, burned with
energy, and seemed to go without touching the ground with their feet!
That bull among men wheeled round Salwa’s host so easily that they who
witnessed it wondered exceedingly. And the lord of Saubha, unable to bear
that manoeuvre of Pradyumna, instantly sent three shafts at the
charioteer of his antagonist! The charioteer, however, without taking any
note of the force of those arrows, continued to go along the right. Then
the lord of Saubha, O hero, again discharged at my son by Rukmini, a
shower of various kinds of weapons! But that slayer of hostile heroes,
the son of Rukmini, showing with a smile his lightness of hand, cut all
those weapons off as they reached him. Finding his arrows cut by
Pradyumna, the lord of Saubha, having recourse to the dreadful illusion
natural to Asuras began to pour a thick shower of arrows. But cutting
into pieces those powerful Daitya weapons shot at him in mid-career by
means of his Brahma weapon, Pradyumna discharged winged shafts of other
kings. And these delighting in blood, warding off the shafts of Daitya,
pierced his head, bosom and face. And at those wounds Salwa fell down
senseless. And on the mean-minded Salwa falling down, afflicted with
Pradyumna’s arrows, the son of Rukmini aimed another arrow at him,
capable of destroying every foe. And beholding that arrow worshipped by
all the Dasarhas, and flaming like fire and fatal as a venomous snake,
fixed on the bow-string, the firmament was filled with exclamations of
Oh! and Alas! Then all the celestials with Indra and the lord of
treasures (Kubera) at their head sent Narada and the god of wind endued
with the speed of the mind. And these two approaching the son of Rukmini
delivered unto him the message of the celestial, saying, O hero, king
Salwa is nor to be slain by thee! Do thou draw back the arrow. He is
unslayable by thee in fight! There breatheth not a person who cannot be
killed by that arrow! O thou of mighty arms, the Creator hath ordained
his death at the hands of Krishna, the son of Devaki! Let this be not
falsified!--Thereupon with a glad heart, Pradyumna withdrew that best of
arrows from his excellent bow and deposited it back in his quiver. And
then, O foremost of kings, the mighty Salwa, afflicted with the arrows of
Pradyumna, rose disheartened, and speedily went away. Then O king, the
wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of
precious metals, and leaving Dwaraka scudded through the skies!’”



SECTION XX

“Vasudeva said, ‘When Salwa had left the city of the Anarttas, I returned
to it, O king, on the completion of thy great Rajasuya sacrifice! On my
arrival I found Dwaraka shorn of its splendour, and, O great monarch,
there were not sounds of Vedic recitation or sacrificial offering, And
the excellent damsels were all destitute of ornaments, and the gardens
were devoid of beauty. And alarmed by the aspect, I asked the son of
Hridika saying, ‘Why is it that the men and women of the city of the
Vrishnis are so woe-begone, O tiger among men?’ O thou best of kings thus
asked the son of Hridika (Kritavarman) relate to me in detail the
invasion of the city by Salwa, and his subsequent departure from it. And,
O thou foremost of Bharatas, hearing all, even then I made up my mind to
slay Salwa. And encouraging the citizens, O best of Bharatas, I
cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes
of the Vrishni race, saying, ‘Do ye, O bulls among the Yadavas, stay in
the city, taking every care, and know that I go to slay Salwa! I return
not to the city of Dwaravati without slaying him. I will again come to ye
having compassed the destruction of Salwa together with his car of
precious metals. Do ye strike up the sharp and middle and flat notes of
the Dundhuvi so dreadful to foes!’ And O thou bull of the Bharata race,
thus adequately encouraged by me, those heroes cheerfully said unto me,
‘Go and slay the enemies!’ And thus receiving the benedictions of those
warriors with glad hearts, and causing the Brahmanas to utter auspicious
words and bowing down to the best of the regenerate ones, and to Siva
also, I set out on my car unto which were yoked the horses Saivya, and
Sugriva, filling all sides with the clatter (of my wheels) and blowing
that best of conchs, the Panchajanya! And, O king, O tiger among men,
accompanied by my redoubted and victorious army consisting of the four
kinds of the forces so persevering in battle, I set out. And leaving many
countries, and mountains, crowned with trees, and pieces of water, and
streams, I at last arrived at the country of Matrikavarta. It is there, O
thou tiger among men, that I heard that Salwa was coursing on his car of
precious metals near the ocean, and I followed in his pursuit. And, O
thou slayer of thy foes, having reached the main, Salwa on his car of
costly metals was in the midst of the deep heaving with billows! And on
seeing me from a distance, O Yudhishthira, that one of wicked soul
himself challenged me repeatedly to the fight. And many arrows capable of
piercing to the quick, discharged from my bow reached not his car. And at
this I was wroth! And, O king, that essentially sinful wretch of a
Daitya’s son of irrepressible energy, on his part began to shoot thousand
upon thousands of arrows in torrents! And, O Bharata, he rained shafts
upon my soldiers and upon my charioteer and upon my steeds! But without
thinking of the shafts, we continued the conflict. Then the warriors
following Salwa poured on me straight arrows by thousands. And the Asuras
covered my horses and my car and Daruka with arrows capable of piercing
the very vitals. And, O hero, I could not at that time see either my
horses, or my car, or my charioteer Daruka! And I with my army was
covered with weapons. And, O son of Kunti, superhumanly skilled in
weapons, I also let fly from my bow arrows by tens of thousands,
inspiring them with mantras! But as that car of costly metals was in the
sky, full two miles off, it could not, O Bharata, be seen by my troops.
They could therefore only remaining on the field of battle look on like
spectators in a place of amusement, cheering me on by shouts loud as the
roar of the lion, and also by the sound of their clapping. And the tinted
arrows shot by the fore-part of hand penetrated into the bodies of the
Danavas like biting insects. And then arose cries in the car of precious
metals from those that were dying of wounds by those sharp arrows and
falling into the waters of the mighty ocean. And the Danavas deprived of
their arms, necks, and wearing the form of Kavandhas,--fell, sending up
tremendous roars. And as they fell they were devoured by animals living
in the waters of the ocean. And then I powerfully blew the Panchajanya
obtained from the waters and graceful as the lotus-stalk and white as
milk or the Kunda flower or the moon or silver. And seeing his soldiers
fall, Salwa the possessor of the car of precious metals, began to fight
with the help of illusion. And then he began to ceaselessly hurl at me
maces, and ploughshares, and winged darts and lances, and javelins, and
battle-axes, and swords and arrows blazing like javelins and
thunderbolts, and nooses, and broad swords, and bullets from barrels, and
shafts, and axes, and rockets. And permitting them to come towards me, I
soon destroyed them all by counter-illusion. And on this illusion being
rendered ineffectual, he began the contest with mountain peaks. And, O
Bharata, then there was darkness and light alternately, and the day was
now fair, and now gloomy, and now hot, and now cold. And there was a
perfect shower of coals, and ashes, and weapons. And creating such
illusion the enemy fought with me. And ascertaining it I destroyed his
illusion by counter-illusion. And in the due time I showered arrows all
round. And then, O mighty king, the dome of heaven blazed as with a
hundred suns, and, O son of Kunti with one hundred moons, and thousands
and ten thousands of stars! And then none could ascertain whether it was
day or night, or distinguish the points of the horizon. And, becoming
bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O
son of Kunti, the weapon went like unto flakes of pure cotton blown away
by the winds! And a great fight took place, calculated to make the down
on one’s body stand on end. And O best of monarchs, having regained,
light, I again fought with the enemy!’”



SECTION XXI

“Vasudeva said, ‘O thou tiger among men, my great enemy king Salwa, thus
encountered by me in battle, again ascended the sky. And O mighty
monarch, inspired with the desire of victory, that wicked one hurled at
me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and
as the weapons came along the sky, I speedily resisted them with my swift
arrows, and cut them in two or three pieces before they came at me. And
there was a great noise in the welkins. And Salwa covered Daruka, and my
steeds, and my car also with hundreds of straight shafts. Then, O hero,
Daruka, evidently about to faint, said unto me, ‘Afflicted with the
shafts of Salwa I stay in the field, because it is my duty to do so. But
I am incapable of doing so (any longer). My body hath become weak!’
Hearing these piteous words of my charioteer, I looked at him, and found
the driver wounded with arrows. Nor was there a spot on his breasts or
the crown of his head, or body or his arms which was not, O thou foremost
of sons of Pandu, covered with shafts! And blood flowed profusely from
his wounds inflicted by arrows, and he looked like unto a mountain of red
chalk after a heavy shower. And, O thou of mighty arms, seeing the
charioteer with the reins in his hands thus pierced and enfeebled by the
shafts of Salwa in the field of battle, I cheered him up!

“‘And, O Bharata, about this time, a certain person, having his home in
Dwaraka quickly coming to my car, addressed me like a friend, delivering
to me, O hero, a message from Ahuka! He seemed to be one of Ahuka’s
followers. And sadly and in a voice choked in sorrow, know, O
Yudhishthira, he said words’--O warrior, Ahuka, the lord of Dwaraka, hath
said these words unto thee! O Kesava, hear what thy father’s friend
sayeth: O son of the Vrishni race, O thou irrepressible one, in thy
absence today Salwa, coming to Dwaraka, hath by main force killed
Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do
thou defend Dwaraka! This is thy principal duty!--Hearing these words of
his, my heart became heavy, and I could not ascertain what I should do
and what I should not. And, O hero, hearing of that great misfortune, I
mentally censured Satyaki, and Baladeva, and also that mighty pradyumna.
Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had
gone, O son of the Kuru race, to effect the destruction of Salwa’s city.
And in a sorrowful heart, I asked myself,--Doth that destroyer of foes,
the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and
Charudeshna possessed of prowess, and Shamva and others? For, O thou
tiger among men, these living, even the bearer himself of the thunderbolt
could by no means destroy Suta’s son (Vasudeva)! And thought, I, It is
plain that Vasudeva is dead and equally plain that the others with
Baladeva at their head have been deprived of life--This was my certain
conclusion. And, O mighty king, thinking of the destruction of those all,
I was overwhelmed with grief! And it was in this state of mind that I
encountered Salwa afresh. And now I saw, O great monarch, Vasudeva
himself falling from the car of precious metals! And, O warrior I swooned
away, and, O king of men, my sire seemed like unto Yayati after the loss
of his merit, falling towards the earth from heaven! And like unto a
luminary whose merit hath been lost saw my father falling, his head-gear
foul and flowing loosely, and his hair and dress disordered. And then the
bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I
sat down on the side of the car. And, O thou descendant of the Bharata
race, seeing me deprived of consciousness on the car, and as if dead, my
entire host exclaimed Oh! and Alas! And my prone father with
out-stretched arms and lower limbs, appeared like a dropping bird. And
him thus falling, O thou of mighty arms, O hero, the hostile warriors
bearing in their hands lances and axes struck grievously! And (beholding
this) my heart trembled! and soon regaining my consciousness, O warrior,
I could not see in that mighty contest either the car of costly metals,
or the enemy Salwa, or my old father! Then I concluded in my mind that it
was certainly illusion. And recovering my senses, I again began to
discharge arrows by hundreds.”



SECTION XXII

“Vasudeva continued, ‘Then O thou foremost of the Bharata race, taking up
my beautiful bow, I began to cut off with my arrows the heads of the
enemies of the celestials, from off that car of costly metals! And I
began to discharge from the Sharanga many well-looking arrows of the
forms of snakes, capable of going at a great height and possessing
intense energy. And, O perpetuator of the Kuru race, I could not then see
the car of costly metals, for it had vanished, through illusion! I was
then filled with wonder! That host of Danvas then, O Bharata, of
frightful visages and hair, set up a loud howl while I was waiting for
it. In that fierce battle. I then, with the object of destroying them,
fixed on my bow-string the weapon capable of piercing the foes if but his
sound was inaudible. Upon this, their shouts ceased. But those Danavas
that had sent up that shout were all slain by those shafts of mine
blazing as the Sun himself, and capable of striking at the perception of
sound alone. And after the shout had ceased at one place, O mighty king,
another yell proceeded from another quarter. Thitherto also I sent my
shafts. In this way, O Bharata, the Asuras began to send up yells in all
the ten quarters above and across. These were all slain by me, viz.,
those that were in the skies and that were invisible, with arrows of
diverse forms, and celestial weapons inspired with mantras. Then, O hero,
that car of precious metals capable of going anywhere at will,
bewildering my eyes, reappeared at Pragjyotisha! And then the destroying
Danavas of fierce forms suddenly drowned me with a mighty shower of
rocks. And, O thou foremost of monarchs, torrents of rocks falling upon
me covered me up, and I began to grow like an ant-hill (with its summits
and peaks)! And covered along with my horses and charioteer and
flagstaffs, with crags on all sides, I disappeared from sight altogether.
Then those foremost of heroes of the Vrishni race who were of my army
were, struck with panic, and all on a sudden began to fly in all
directions. And beholding me in that plight, O king, the heaven, the
firmament, and the earth were filled with exclamation of Oh! and Alas!
And then, O monarch, my friends filled with sorrow and grief began to
weep and wail with heavy hearts! And delight filled the hearts of the
enemies. And O thou who never waverest, I heard of this after I had
defeated the foe! And then wielding the thunderbolt, that favourite
(weapon) of Indra, capable of riving stones, I destroyed that entire mass
of crags! But my steeds, afflicted with the weight of the stones and
almost on the point of death began to tremble. And beholding me, all my
friends rejoiced again even as men rejoice on seeing the sun rise in the
sky, dispersing the clouds. And seeing my horses almost in their last
gasp for breath, afflicted with that load of stones, my charioteer said
unto me in words suitable to the occasion, ‘O thou of the Vrishni race,
behold Salwa the owner of the car of precious metals sitting (yonder). Do
not disregard him! Do thou exert thyself! Do thou abandon thy mildness
and consideration for Salwa. Slay Salwa, O thou of mighty arms! O Kesava,
do not let him live! O hero, O thou destroyer of those that are not thy
friends (enemies), an enemy should be slain with every exertion! Even a
weak enemy who is under the feet of a man endued with strength, should
not be disregarded by the latter: that (shall I say) of one that dareth
us to the fight? Therefore, O thou tiger among men, putting forth every
exertion, slay him, O lord, O thou foremost of the Vrishni race! Do thou
not delay again! This one is not capable of being vanquished by milder
measures. And he cannot in my opinion be thy friend who is fighting thee
and who devastated Dwaraka!’ O Kaunteya, hearing such words of my
charioteer, and knowing that what he said was true, I directed my
attention to the fight (afresh), with the view of slaying Salwa and
destroying the car of costly metals! And, O hero, saying unto Daruka,
‘Stay a moment’ I fixed on my bow-string my favourite weapon of fire,
blazing and of celestial origin, of irresistible force, and incapable of
being baffled, bursting with energy, capable of penetrating into
everything, and of great splendour! And saying, ‘Destroy the car of
precious metals together with all those enemies that are in it.’ I
launched with the might of my arms and in wrath with mantras, the great
powerful discus Sudarsana which reduceth to ashes in battle Yakshas and
Rakshasas and Danavas and kings born in impure tribes, sharp-edged like
the razor, and without stain, like unto Yama the destroyer, and
incomparable, and which killeth enemies. And rising into the sky, it
seemed like a second sun of exceeding effulgence at the end of the Yuga.
And approaching the town of Saubha whose splendour had disappeared, the
discus went right through it, even as a saw divideth a tall tree. And cut
in twain by the energy of the Sudarsana it fell like the city of Tripura
shaken by the shafts of Maheswara. And after the town of Saubha had
fallen, the discus came back into my hands, And taking it up I once more
hurled it with force saying, ‘Go thou unto Salwa.’ The discus then cleft
Salwa in twain who in that fierce conflict was at the point of hurling a
heavy mace. And with its energy it set the foe ablaze. And after that
brave warrior was slain, the disheartened Danava women fled in all
directions, exclaiming Oh! and Alas! And taking my chariot in front of
the town of Saubha I cheerfully blew my conch and gladdened the hearts of
my friends. And beholding their town, high as the peak of the Meru, with
its palaces and gate-ways utterly destroyed, and all ablaze, the Danavas
fled in fear. And having thus destroyed the town of Saubha and slain
Salwa, I returned to the Anarttas and delighted my friends. And, O king,
it is for this reason that I could not come to the city named after the
elephant (Hastinapura), O destroyer of hostile heroes! O warrior, if I
had come, Suyodhana would not have been alive or the match at dice would
not have taken place. What can I do now? It is difficult to confine the
waters after the dam is broken!’”

Vaisampayana continued, “Having addressed the Kaurava thus, that foremost
of male persons, of mighty arms, the slayer of Madhu, possessed of every
grace, saluting the Pandavas, prepared for departure. And the
mighty-armed hero reverentially saluted Yudhishthira the just, and the
king in return and Bhima also smelt the crown of his head. And he was
embraced by Arjuna, and the twins saluted him with reverence. And he was
duly honoured by Dhaumya, and worshipped with tears by Draupadi. And
causing Subhadra and Abhimanyu to ascend his golden car, Krishna, mounted
it himself, worshipped by the Pandavas. And consoling Yudhishthira,
Krishna set out for Dwaraka on his car resplendent as the sun and unto
which were yoked the horses Saivya and Sugriva. And after he of the
Dasharha race had departed, Dhristadyumna, the son of Prishata, also set
out for his own city, taking with him the sons of Draupadi. And the king
of Chedi, Dhrishtaketu also, taking his sister with him set out for his
beautiful city of Suktimati, after bidding farewell to the Pandavas. And,
O Bharata, the Kaikeyas also, with the permission of Kunti’s son
possessed of immeasurable energy, having reverentially saluted all the
Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of
Yudhishthira’s kingdom though repeatedly requested to go, did not leave
the Pandavas. O foremost of king, O bull of the Bharata race, the
multitude that surrounded those high-souled ones in the forest of Kamyaka
looked extraordinary. And Yudhishthira, honouring those high-minded
Brahmanas, in due time ordered his men, saying ‘Make ready the car.’”



SECTION XXIII

Vaisampayana continued, “After the chief of the Dasharhas had departed,
the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each
looking like unto Shiva, and Krishna, and their priest, ascending costly
cars unto which were yoked excellent steeds, together went into the
forest. And at time of going they distributed Nishkas of gold and clothes
and kine unto Brahmanas versed in Siksha and Akshara and mantras. And
twenty attendants followed them equipped with bows, and bowstrings, and
blazing weapons, and shafts and arrows and engines of destruction. And
taking the princess’s clothes and the ornaments, and the nurses and the
maid-servants, Indrasena speedily followed the princes on a car. And then
approaching the best of Kurus, the high-minded citizens walked round him.
And the principal Brahmanas of Kurujangala cheerfully saluted him. And
together with his brothers, Yudhishthira the just, on his part saluted
them cheerfully. And the illustrious king stopped there a little,
beholding the concourse of the inhabitants of Kurujangala. And the
illustrious bull among the Kurus felt for them as a father feeleth for
his sons, and they too felt for the Kuru chief even as sons feel for
their father! And that mighty concourse, approaching the Kuru hero, stood
around him. And, O king, affected, with bashfulness, and with tears in
their eyes, they all exclaimed, ‘Alas, O lord! O Dharma!’ And they said,
‘Thou art the chief of the Kurus, and the king of us, thy subjects! Where
dost thou go, O just monarch, leaving all these citizens and the
inhabitants of the country, like a father leaving his sons? Fie on the
cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala!
Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto
thee who art firm in virtue! Having thyself established the unrivalled
city of Indraprastha of the splendour of Kailasa itself, where dost thou
go, leaving it, O illustrious and just king, O achiever of extraordinary
deeds! O illustrious one, leaving that peerless palace built by Maya,
which possesseth the splendour of the palace of the celestials
themselves, and is like unto a celestial illusion, ever guarded by the
gods, where dost thou go, O son of Dharma?’ And Vibhatsu knowing the ways
of virtue, pleasure, and profit said unto them in a loud voice, ‘Living
in the forest, the king intendeth to take away the good name of his
enemies! O we with the regenerate ones at your head, versed in virtue and
profit, do you approaching the ascetics separately and inclining them to
grace, represent unto them what may be for our supreme good!’ Upon
hearing these words of Arjuna, the Brahmanas and the other orders, O
king, saluting him cheerfully walked round the foremost of virtuous men!
And bidding farewell unto the son of Pritha, and Vrikodara, and
Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira,
they returned to their respective abodes in the kingdom with heavy
hearts.”



SECTION XXIV

Vaisampayana said, “After they had departed, Yudhishthira the virtuous
son of Kunti, unwavering in his promises, addressed all his brothers,
saying, ‘We shall have to dwell in the solitary forest for these twelve
years. Search ye, therefore, in this mighty forest for some spot
abounding in birds and deer and flowers and fruits, beautiful to behold,
and auspicious, and inhabited by virtuous persons and where we may dwell
pleasantly for all these years!’ Thus addressed by Yudhishthira,
Dhananjaya replied unto the son of Dharma, after reverencing the
illustrious king as if he were his spiritual preceptor. And Arjuna said,
‘Thou hast respectfully waited upon all the great and old Rishis. There
is nothing unknown to thee in the world of men. And O bull of the Bharata
race, thou hast always waited with reverence upon Brahmanas including
Dwaipayana and others, and Narada of great ascetic merit, who with senses
under control, ever goeth to the gates of all the world from the world of
the gods unto that of Brahma, including that of the Gandharvas and
Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas,
and, O king, their prowess also! And O monarch, thou knowest what is
calculated to do us good! And O great king, we will live wherever thou
likest! Here is this lake, full of sacred water, called Dwaitavana,
abounding with flowers, and delightful to look at, and inhabited by many
species of birds. If, O king, it pleaseth thee, here should we like to
dwell these twelve years! Thinkest thou otherwise?’ Yudhishthira replied,
‘O Partha, what thou hast said recommendeth itself to me! Let us go that
sacred and celebrated and large lake called Dwaitavana!”

“Vaisampayana continued, “Then the virtuous son of Pandu, accompanied by
numerous Brahmanas, all went to the sacred lake called Dwaitavana. And
Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed
with fire and some without it and some of whom, devoted to the study of
the Vedas, lived upon alms or were of the class called Vanaprasthas. And
the king was also surrounded by hundreds of Mahatmas crowned with ascetic
success and of rigid vows. And those bulls of the Bharata race, the sons
of Pandu setting out with those numerous Brahmanas, entered the sacred
and delightful woods of Dwaita. And the king saw that mighty forest
covered on the close of summer with Salas, and palms, and mangoes, and
Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars,
many of them covered with flowers. And flocks of peacocks and Datyuhas
and Chakoras and Varhins and Kokilas, seated on the tops of the tallest
trees of that forest were pouring forth their mellifluous notes. And the
king also saw in that forest mighty herds of gigantic elephants huge as
the hills, with temporal juice trickling down in the season of rut,
accompanied by herds of she-elephants. And approaching the beautiful
Bhogavati (Saraswati), the king saw many ascetics crowned with success in
the habitations in that forest, and virtuous men of sanctified souls clad
in barks of trees and bearing matted locks on their heads. And descending
from their cars, the king that foremost of virtuous men with his brothers
and followers entered that forest like Indra of immeasurable energy
entering heaven. And crowds of Charanas and Siddhas, desirous of
beholding the monarch devoted to truth, came towards him. And the
dwellers of that forest stood surrounding that lion among king possessed
of great intelligence. And saluting all the Siddhas, and saluted by them
in return as a king or a god should be, that foremost of virtuous men
entered the forest with joined hands accompanied by all those foremost of
regenerate ones. And the illustrious and virtuous king, saluted in return
by those virtuous ascetics that had approached him, sat down in their
midst at the foot of a mighty tree decked with flowers, like his father
(Pandu) in days before. And those chiefs of the Bharata race viz., Bhima
and Dhananjaya and the twins and Krishna and their followers, all
fatigued, leaving their vehicles, sat themselves down around that best of
kings. And that mighty tree bent down with the weight of creepers, with
those five illustrious bowmen who had come there for rest sitting under
it, looked like a mountain with (five) huge elephants resting on its
side.”



SECTION XXV

Vaisampayana said, “Having fallen into distress, those princes thus
obtained at last a pleasant habitation in that forest. And there in those
woods abounding with Sala trees and washed by the Saraswati, they who
were like so many Indras, began to sport themselves. And the illustrious
king, that bull of the Kuru race, set himself to please all the Yatis and
Munis and the principal Brahmanas in that forest, by offerings of
excellent fruits and roots. And their priest, Dhaumya endued with great
energy, like unto a father to those princes, began to perform the
sacrificial rites of Ishti and Paitreya for the Pandavas residing in that
great forest. And there came, as a guest, unto the abode of the
accomplished Pandavas living in the wood after loss of their kingdom, the
old Rishi Markandeya, possessed of intense and abundant energy. And that
bull of the Kuru race, the high-souled Yudhishthira, possessed of
unrivalled strength and prowess, paid his homage unto that great Muni,
reverenced by celestials and Rishis of men, and possessed of the
splendour of blazing fire. And that illustrious and all-knowing Muni, of
unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and
Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his
mind. And Yudhishthira the just, apparently grieved at this, asked him,
saying, ‘All these ascetics are sorry for seeing me here. Why is it that
thou alone smilest, as if an glee, in the presence of these?’ Markandeya
replied, ‘O child’, I too am sorry and do not smile in glee! Nor doth
pride born of joy possess my heart! Beholding to-day the calamity, I
recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama,
accompanied by Lakshman, dwelt in the woods at the command of his father.
O son of Pritha, I beheld him in days of old ranging with his bow on the
top of the Rishyamuka hills! The illustrious Rama was like unto Indra,
the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one
had to dwell in the forest at the command of his father, accepting it as
his duty. The illustrious Rama was equal unto Sakra in prowess, and
invincible in battle. And yet he had to range the forest renouncing all
pleasures! Therefore should no one act unrighteously, saying,--I am
mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by
truth this world bounded by the seas, (finally) obtained, O child, all
the region hereafter. Therefore, should no one act unrighteously,
saying,--I am mighty! And, O exalted of men, the virtuous and truthful
king of Kasi and Karusha was called a mad dog for having renounced his
territories and riches! Therefore, should no one act unrighteously,
saying,--I am mighty! O best of men, O son of Pritha, the seven righteous
Rishis, for having observed the ordinance prescribed by the Creator
himself in the Vedas, blaze in the firmament. Therefore, should no one
act unrighteously, saying,--I am mighty! Behold, O king, the mighty
elephants, huge as mountain cliffs and furnished with tusks, transgress
not, O exalted of men, the laws of the Creator! Therefore, should none
act unrighteously saying, Might is mine! And, O foremost of monarchs,
behold all the creatures acting according to their species, as ordained
by the Creator. Therefore, should none act unrighteously, saying, Might
is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and
modesty, thou hast surpassed all creatures, and thy fame and energy are
as bright as fire or the Sun! Firm in thy promises, O illustrious one,
having passed in the woods thy painful exile, thou wilt again, O king,
snatch from the Kauravas thy blazing prosperity with the help of thy own
energy!’”

Vaisampayana continued, “Having spoken these words unto Yudhishthira
(seated) in the midst of the ascetics with friends, the great Rishi
having also saluted Dhaumya and all the Pandavas set out in a northerly
direction!”



SECTION XXVI

Vaisampayana said, “While the illustrious son of Pandu continued to dwell
in the Dwaita woods, that great forest became filled with Brahmanas. And
the lake within that forest, ever resounding with Vedic recitations,
became sacred like a second region of Brahma. And the sounds of the
Yajus, the Riks, the Samas, and other words uttered by the Brahmanas,
were exceedingly delightful to hear. And the Vedic recitations of the
Brahmanas mingling with the twang of bows of the sons of Pritha, produced
a union of the Brahmana and Kshatriya customs that was highly beautiful.
And one evening the Rishi Vaka of the Dalvya family addressed
Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying,
‘Behold, O chief of the Kurus, O son of Pritha, the homa time is come of
these Brahmanas devoted to ascetic austerities, the time when the
(sacred) fires have all been lit up! These all, of rigid vows, protected
by thee, are performing the rites of religion in this sacred region! The
descendants of Bhrigu and Angiras, along with those of Vasishta and
Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of
excellent vows, in fact, all the foremost Brahmanas of the whole, are now
united with thee! Listen, O son of the Kuru race born of Kunti, thyself
with thy brothers, to the words I speak to thee! As are aided by the wind
consumeth the forest, so Brahma energy mingling with Kshatriya energy,
and Kshatriya might mingling with Brahma power, might, when they gathered
force, consume all enemies! O child, he should never desire to be without
Brahmanas who wisheth to subdue this and the other world for length of
days! Indeed, a king slayeth his enemies having obtained a Brahmana
conversant, with religion and worldly affairs and freed from passion and
folly. King Vali cherishing his subjects practised those duties that lead
to salvation, and knew not of any other means in this world than
Brahmanas. It was for this that all the desires of Virochana’s son, the
Asura (Vali), were ever gratified, and his wealth was ever inexhaustible.
Having obtained the whole earth through the aid of the Brahmanas, he met
with destruction when he began to practise wrong on them! This earth with
her wealth never adoreth long as her lord a Kshatriya living without a
Brahmana! The earth, however, girt by the sea, boweth unto him who is
ruled by a Brahmana and taught his duties by him! Like an elephant in
battle without his driver, a Kshatriya destitute of Brahmanas decreaseth
in strength! The Brahmana’s sight is without compare, and the Kshatriya’s
might also is unparalleled. When these combine, the whole earth itself
cheerfully yieldeth to such a combination. As fire becoming mightier with
the wind consumeth straw and wood, so kings with Brahmanas consume all
foes! An intelligent Kshatriya, in order to gain what he hath not, and
increase what he hath, should take counsel of Brahmanas! Therefore, O son
of Kunti, for obtaining what thou hast not and increasing what thou hast,
and spending what thou hast on proper objects and persons, keep thou with
thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and
experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas.
It is for this that thy fame is great and blazeth in the three worlds!”

Vaisampayana continued, “Then all those Brahmanas who were with
Yudhishthira worshipped Vaka of the Dalvya race, and having heard him
praise Yudhishthira became highly pleased. And Dwaipayana and Narada and
Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas
and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and
Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and
Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and
Suhotra and Hotravahana; these and many other Brahmanas of rigid vows
then adored Yudhishthira like Rishis adoring Purandara in heaven!”



SECTION XXVII

Vaisampayana said, “Exiled to the woods the sons of Pritha with Krishna
seated in the evening, conversed with one another afflicted with sorrow
and grief. And the handsome and well informed Krishna dear unto her lords
and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel,
and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for
us, when, O king, that evil-hearted wretch having sent thee with myself
into the woods dressed in deer-skin feeleth no regret! The heart of that
wretch of evil deeds must surely be made of steel when he could at that
time address thee, his virtuous eldest brother, in words so harsh! Having
brought thee who deservest to enjoy every happiness and never such woe,
into such distress, alas, that wicked-minded and sinful wretch joyeth
with his friends! O Bharata, when dressed in deer-skin thou hast set out
for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the
evil-minded Sakuni, and Dussasana that bad and fierce brother of
Duryodhana, did not shed tears! With the exception of these, O thou best
of the Kurus, all other Kurus filled with sorrow shed tears from their
eyes! Beholding this thy bed and recollecting what thou hadst before, I
grieve, O king, for thee who deservest not woe and hast been brought up
in every luxury! Remembering that seat of ivory in thy court, decked with
jewels and beholding this seat of kusa grass, grief consumeth me, O king!
I saw thee, O king, surrounded in thy court by kings! What peace can my
heart know in not beholding thee such now? I beheld thy body, effulgent
as the sun, decked with sandal paste! Alas, grief depriveth me of my
senses in beholding thee now besmeared with mud and dirt! I saw thee
before, O king, dressed in silken clothes of pure white! But I now behold
thee dressed in rags? Formerly, O king, pure food of every kind was
carried from thy house on plates of gold for Brahmanas by thousands! And,
O king, food also of the best kind was formerly given by thee unto
ascetics both houseless and living in domesticity! Formerly, living in
dry mansion thou hadst ever filled with food of every kind plates by
thousands, and worshipped the Brahmanas gratifying every wish of theirs!
What peace, O king, can my heart know in not beholding all this now? And,
O great king, these thy brothers, endued with youth and decked with
ear-rings, were formerly fed by cook with food of the sweet flavour and
dressed with skill! Alas, O king, I now behold them all, so undeserving
of woe, living in the woods and upon what the wood may yield! My heart, O
King knoweth no peace! Thinking of this Bhimasena living in sorrow in the
woods, doth not thy anger blaze up, even though it is time? Why doth not
thy anger, O king, blaze up upon beholding the illustrious Bhimasena who
ever performeth everything unaided, so fallen into distress, though
deserving of every happiness? Why, O king, doth not thy anger blaze up on
beholding that Bhima living in the woods who was formerly surrounded with
numerous vehicles and dressed in costly apparel? This exalted personage
is ready to slay all the Kurus in battle. He beareth, however, all this
sorrow, only because he waiteth for the fufilment of thy promise! This
Arjuna, O king, though possessed of two hands, is equal, for the
lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a
thousand arms! He Is even (to foes), like unto Yama himself at the end of
the Yuga! It was by the prowess of his weapons that all the kings of the
earth were made to wait upon the Brahmanas at thy sacrifice? Beholding
that Arjuna that tiger among men worshipped by both the celestials and
the Danavas so anxious, why, O king, dost thou not feel indignant? I
grieve, O Bharata, that thy wrath doth not blaze up at sight of that son
of Pritha in exile, that prince who deserveth not such distress and who
hath been brought up in every luxury! Why doth not thy wrath blaze up at
sight of that Arjuna in exile, who, on a single car, hath vanquished
celestials and men and serpents? Why, O king, doth not thy wrath blaze up
at sight of that Arjuna in exile who, honoured with offerings of cars and
vehicles of various forms and horses and elephants, forcibly took from
the kings of the earth their treasures, who is the chastiser of all foes,
and who at one impetus can throw full five hundred arrows? Why, O king,
doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and
able-bodied and young, is the foremost of all swordsmen? Why, O king,
dost thou pardon the foe. O Yudhishthira, at sight of Madri’s son, the
handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O
king, it sight of both Nakula and Sahadeva overwhelmed with grief, though
so undeserving of distress? Why also, O king, dost thou pardon the foe at
sight of myself in exile who, born in the race of Drupada and, therefore,
the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious
Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas,
thou hast no anger, else why is it that thy mind is not moved at sight of
thy brothers and myself (in such distress)? It is said that there is no
Kshatriya in the world who is bereft of anger. I now behold in thee,
however, a refutation of the proverb! That Kshatriya, O son of Pritha,
who discovereth not his energy when the opportunity cometh, is ever
disregarded by all creatures! Therefore, O king, thou shouldst not extend
thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou,
mayst slay them all! So also, O king, that Kshatriya who is not appeased
when the time for forgiveness cometh, becometh unpopular with every
creature and meeteth with destruction both in this and the other world!’”



SECTION XXVIII

“Draupadi continued, ‘On this subject, the ancient story of the
conversation between Prahlada and Vali, the son of Virochana, is quoted
as an example. One day Vali asked his grand-father Prahlada, the chief of
the Asuras and the Danavas, possessed of great wisdom and well-versed in
the mysteries of the science of duty, saying, ‘O sire, is forgiveness
meritorious or might and energy such? I am puzzled as regards this; O
sire, enlighten me who ask thee this! O thou conversant with all duties,
tell me truly which of these is meritorious? I will strictly obey
whatever thy command may be! Thus asked (by Vali), his wise grandfather,
conversant with every conclusion, replied upon the whole subject unto his
grand-son who had sought at his hands the resolution of his doubts. And
Prahlada said, ‘Know, O child, these two truths with certainty, viz.,
that might is not always meritorious and forgiveness also is not always
meritorious! He that forgiveth always suffereth many evils. Servants and
strangers and enemies always disregard him. No creature ever bendeth down
unto him. Therefore it is, O child, that the learned applaud not a
constant habit of forgiveness! The servants of an ever-forgiving person
always disregard him, and contract numerous faults. These mean-minded men
also seek to deprive him of his wealth. Vile souled servants also
appropriate to themselves his vehicles and clothes and ornaments and
apparel and beds and seats and food and drink and other articles of use.
They do not also at the command of their master, give unto others the
things they are directed to give Nor do they even worship their master
with that respect which is their master’s due. Disregard in this world is
worse than death. O child, sons and servants and attendants and even
strangers speak harsh words unto the man who always forgiveth. Persons,
disregarding the man of an ever-forgiving temper, even desire his wife,
and his wife also, becometh ready to act as she willeth. And servants
also that are ever fond of pleasure, if they do not receive even slight
punishments from their master, contract all sorts of vices, and the
wicked ever injure such a master. These and many other demerits attach to
those that are ever-forgiving!

“Listen now, O son of Virochana, to the demerits of those that are never
forgiving! The man of wrath who, surrounded by darkness, always
inflicteth, by help of his own energy, various kinds of punishment on
persons whether they deserve them or not, is necessarily separated from
his friends in consequence of that energy of his. Such a man is hated by
both relatives and strangers. Such a man, because he insulteth others,
suffereth loss of wealth and reapeth disregard and sorrow and hatred and
confusion and enemies. The man of wrath, in consequence of his ire,
inflicteth punishments on men and obtaineth (in return) harsh words. He
is divested of his prosperity soon and even of life, not to say, of
friends and relatives. He that putteth forth his might both upon his
benefactor and his foe, is an object of alarm to the world, like a snake
that hath taken shelter in a house, to the inmates thereof. What
prosperity can he have who is an object of alarm to the world? People
always do him an injury when they find a hole. Therefore, should men
never exhibit might in excess nor forgiveness on all occasions. One
should put forth his might and show his forgiveness on proper occasions.
He that becometh forgiving at the proper time and harsh and mighty also
at the proper time, obtaineth happiness both in this world and the other.

“‘I shall now indicate the occasions in detail of forgiveness, as laid
down by the learned, and which should ever be observed by all. Hearken
unto me as I speak! He that hath done thee a service, even if he is
guilty of a grave wrong unto thee, recollecting his former service,
shouldst thou forgive that offender. Those also that have become
offenders from ignorance and folly should be forgiven for learning and
wisdom are not always easily attainable by man. They that having offended
thee knowingly, plead ignorance should be punished, even if their
offences be trivial. Such crooked men should never be pardoned. The first
offence of every creature should be forgiven. The second offence,
however, should be punished, even if it be trivial. If, however, a person
commiteth an offence unwillingly, it hath been said that examining his
plea well by a judicious enquiry, he should be pardoned. Humility may
vanquish might, humility may vanquish weakness. There is nothing that
humility may not accomplish. Therefore, humility is truly fiercer (than
it seemeth)! One should act with reference to place and time, taking note
of his own might or weakness. Nothing can succeed that hath been
undertaken without reference to place and time. Therefore, do thou ever
wait for place and time! Sometimes offenders should be forgiven from fear
of the people. These have been declared to be times of forgiveness. And
it hath been said that on occasions besides these, might should be put
forth against transgressors.’

“Draupadi continued, ‘I, therefore, regard, O king, that the time hath
come for thee to put forth thy might! Unto those Kurus the covetous sons
of Dhritarashtra who injure us always, the present is not the time for
forgiveness! It behoveth thee to put forth thy might. The humble and
forgiving person is disregarded; while those that are fierce persecute
others. He, indeed, is a king who hath recourse to both, each according
to its time!’”



SECTION XXIX

Yudhishthira said, ‘Anger is the slayer of men and is again their
prosperor. Know this, O thou possessed of great wisdom, that anger is the
root of all prosperity and all adversity. O thou beautiful one, he that
suppresseth his anger earneth prosperity. That man, again, who always
giveth way to anger, reapeth adversity from his fierce anger. It is seen
in this world that anger is the cause of destruction of every creature.
How then can one like me indulge his anger which is so destructive of the
world? The angry man commiteth sin. The angry man killeth even his
preceptors. The angry man insulteth even his superiors in harsh words.
The man that is angry faileth to distinguish between what should be said
and what should not. There is no act that an angry man may not do, no
word that an angry man may not utter. From anger a man may slay one that
deserveth not to be slain, and may worship one that deserveth to be
slain. The angry man may even send his own soul to the regions of Yama.
Beholding all these faults, the wise control their anger, desirous of
obtaining high prosperity both in this and the other world. It is for
this that they of tranquil souls have banished wrath. How can one like us
indulge in it then? O daughter of Drupada, reflecting upon all this, my
anger is not excited One that acteth not against a man whose wrath hath
been up, rescueth himself as also others from great fear. In fact, he may
be regarded to be the physician of the two (viz., himself and angry man).
If a weak man, persecuted by others, foolishly becometh angry towards men
that are mightier than he, he then becometh himself the cause of his own
destruction. And in respect of one who thus deliberately throweth away
his life, there are no regions hereafter to gain. Therefore, O daughter
of Drupada, it hath been said that a weak man should always suppress his
wrath. And the wise man also who though presecuted, suffereth not his
wrath to be roused, joyeth in the other world--having passed his
persecutor over in indifference. It is for this reason hath it been said
that a wise man, whether strong or weak, should ever forgive his
persecutor even when the latter is in the straits. It is for this, O
Krishna, that the virtuous applaud them that have conquered their wrath.
Indeed, it is the opinion of the virtuous that the honest and forgiving
man is ever victorious. Truth is more beneficial than untruth; and
gentleness than cruel behaviour. How can one like me, therefore, even for
the purpose of slaying Duryodhana, exhibit anger which hath so many
faults and which the virtuous banish from their souls? They that are
regarded by the learned of foresight, as possessed of (true) force of
character, are certainly those who are wrathful in outward show only. Men
of learning and of true insight call him to be possessed of force of
character who by his wisdom can suppress his risen wrath. O thou of fair
hips, the angry man seeth not things in their true light. The man that is
angry seeth not his way, nor respecteth persons. The angry man killeth
even those that deserve not to be killed. The man of wrath slayeth even
his preceptors. Therefore, the man possessing force of character should
ever banish wrath to a distance. The man that is overwhelmed with wrath
acquireth not with ease generosity, dignity, courage, skill, and other
attributes belonging to real force of character. A man by forsaking anger
can exhibit proper energy, whereas, O wise one, it is highly difficult
for the angry man to exhibit his energy at the proper time! The ignorant
always regard anger as equivalent to energy. Wrath, however hath been
given to man for the destruction of the world. The man, therefore, who
wisheth to behave properly, must ever forsake anger. Even one who hath
abandoned the excellent virtues of his own order, it is certain,
indulgeth in wrath (if behaveth properly). If fools, of mind without
light, transgress in every respect, how, O faultless one, can one like me
transgress (like them)? If amongst men there were not persons equal unto
the earth in forgiveness, there would be no peace among men but continued
strife caused by wrath. If the injured return their injuries, if one
chastised by his superior were to chastise his superior in return, the
consequence would be the destruction of every creature, and sin also
would prevail in the world. If the man who hath ill speeches from
another, returneth those speeches afterwards; if the injured man
returneth his injuries: if the chastised person chastiseth in return; if
fathers slay sons, and sons fathers and if husbands slay wives, and wives
husbands; then, O Krishna, how can birth take place in a world where
anger prevaileth so! For, O thou of handsome face, know that the birth of
creatures is due to peace! If the kings also, O Draupadi, giveth way to
wrath, his subjects soon meet with destruction. Wrath, therefore, hath
for its consequence the destruction and the distress of the people. And
because it is seen that there are in the world men who are forgiving like
the Earth, it is therefore that creatures derive their life and
prosperity. O beautiful one, one should forgive under every injury. It
hath been said that the continuation of species is due to man being
forgiving. He, indeed, is a wise and excellent person who hath conquered
his wrath and who showeth forgiveness even when insulted, oppressed, and
angered by a strong person. The man of power who controleth his wrath,
hath (for his enjoyment) numerous everlasting regions; while he that is
angry, is called foolish, and meeteth with destruction both in this and
the other world. O Krishna, the illustrious and forgiving Kashyapa hath,
in this respect, sung the following verses in honour of men that are ever
forgiving, ‘Forgiveness is virtue; forgiveness is sacrifice, forgiveness
is the Vedas, forgiveness is the Shruti. He that knoweth this is capable
of forgiving everything. Forgiveness is Brahma; forgiveness is truth;
forgiveness is stored ascetic merit; forgiveness protecteth the ascetic
merit of the future; forgiveness is asceticism; forgiveness is holiness;
and by forgiveness is it that the universe is held together. Persons that
are forgiving attain to the regions obtainable by those that have
preformed meritorious sacrifices, or those that are well-conversant with
the Vedas, or those that have high ascetic merit. Those that perform
Vedic sacrifices as also those that perform the meritorious rites of
religion obtain other regions. Men of forgiveness, however, obtain those
much-adored regions that are in the world of Brahma. Forgiveness is the
might of the mighty; forgiveness is sacrifice; forgiveness is quiet of
mind. How, O Krishna, can one like us abandon forgiveness, which is such,
and in which are established Brahma, and truth, and wisdom and the
worlds? The man of wisdom should ever forgive, for when he is capable of
forgiving everything, he attaineth to Brahma. The world belongeth to
those that are forgiving; the other world is also theirs. The forgiving
acquire honours here, and a state of blessedness hereafter. Those men
that ever conquer their wrath by forgiveness, obtain the higher regions.
Therefore hath it been said that forgiveness is the highest virtue.’
Those are the verses sung by Kashyapa in respect of those that are
everforgiving. Having listened, O Draupadi, to these verses in respect of
forgiveness, content thyself! Give not way to thy wrath! Our grandsire,
the son of Santanu, will worship peace; Krishna, the son of Devaki, will
worship peace; the preceptor (Drona) and Vidura called Kshatri will both
speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta
and Yuyutshu and Drona’s son and our grandsire Vyasa, every one of them
speaketh always of peace. Ever urged by these towards peace, the king
(Dhritarashtra) will, I think, return us our kingdom. If however, he
yieldeth to temptation, he will meet with destruction. O lady, a crisis
hath come in the history of Bharatas for plunging them into calamity!
This hath been my certain conclusion from some time before! Suyodhana
deserveth not the kingdom. Therefore hath he been unable to acquire
forgiveness. I, however, deserve the sovereignty and therefore is it that
forgiveness hath taken possession of me. Forgiveness and gentleness are
the qualities of the self-possessed. They represent eternal virtue. I
shall, therefore, truly adopt those qualities.”



SECTION XXX

“Draupadi said, ‘I bow down unto Dhatri and Vidhatri who have thus
clouded thy sense! Regarding the burden (thou art to bear) thou thinkest
differently from the ways of thy fathers and grand-fathers! Influenced by
acts men are placed in different situations of life. Acts, therefore,
produce consequences that are inevitable; emancipation is desired from
mere folly. It seemeth that man can never attain prosperity in this world
by virtue, gentleness, forgiveness, straight-forwardness and fear of
censure! If this were not so, O Bharata, this insufferable calamity would
never have overtaken thee who art so undeserving of it, and these thy
brothers of great energy! Neither in those days of prosperity nor in
these days of thy adversity, thou, O Bharata, hath ever known anything so
dear to thee as virtue, which thou hast even regarded as dearer to thee
than life? That thy kingdom is for virtue alone, that thy life also is
for virtue alone, is known to Brahmanas and thy superiors and even the
celestials! I think thou canst abandon Bhimasena and Arjuna and these
twin sons of Madri along with myself but thou canst not abandon virtue! I
have heard that the king protecteth virtue; and virtue, protected by him,
protecteth him (in return)! I see, however, that virtue protecteth thee
not! Like the shadow pursuing a man, thy heart, O tiger among men, with
singleness of purpose, ever seeketh virtue. Thou hast never disregarded
thy equals, and inferiors and superiors. Obtaining even the entire world,
thy pride never increased! O son of Pritha, thou ever worshippest
Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of
worship! O son of Pritha, thou hast ever gratified the Brahmanas by
fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of
domestic lives have always been fed in thy house from off plates of gold
where I have distributed (food) amongst them. Unto the Vanaprasthas thou
always givest gold and food. There is nothing in thy house thou mayest
not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy
peace, performed in thy house, the things consecrated are first offered
unto guests and all creatures while thou livest thyself with what
remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for
obtaining fruition of desire, the religions rites of (ordinary)
domesticity, Paka sacrifices, and sacrifices of other kinds, are ever
performed in thy house. Even in this great forest, so solitary and
haunted by robbers, living in exile, divested of thy kingdom, thy virtue
hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika,
and Gosava, these grand sacrifices requiring large gifts have all been
performed by thee! O monarch, impelled by a perverse sense during that
dire hour of a losing match at dice, thou didst yet stake and loss thy
kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,
gentle, liberal, modest, truthful, how, O king could thy mind be
attracted to the vice of gambling? I am almost deprived of my sense, O
king, and my heart is overwhelmed with grief, beholding this thy
distress, and this thy calamity! An old history is cited as an
illustration for the truth that men are subjects to the will of God and
never to their own wishes! The Supreme Lord and Ordainer of all ordaineth
everything in respect of the weal and woe, the happiness and misery, of
all creatures, even prior to their births guided by the acts of each,
which are even like a seed (destined to sprout forth into the tree of
life). O hero amongst men, as a wooden doll is made to move its limbs by
the wire-puller, so are creatures made to work by the Lord of all. O
Bharata, like space that covereth every object, God, pervading every
creature, ordaineth its weal or woe. Like a bird tied with a string,
every creature is dependent on God. Every one is subject to God and none
else. No one can be his own ordainer. Like a pearl on its string, or a
bull held fast by the cord passing through its nose, or a tree fallen
from the bank into the middle of the stream, every creature followeth the
command of the Creator, because imbued with His Spirit and because
established in Him. And man himself, dependent on the Universal Soul,
cannot pass a moment independently. Enveloped in darkness, creatures are
not masters of their own weal or woe. They go to heaven or hell urged by
God Himself. Like light straws dependent on strong winds, all creatures,
O Bharatas, are dependent on God! And God himself, pervading all
creatures and engaged in acts right and wrong, moveth in the universe,
though none can say This is God! This body with its physical attributes
is only the means by which God--the Supreme Lord of all maketh (every
creature) to reap fruits that are good or bad. Behold the power of
illusion that hath been spread by God, who confounding with his illusion,
maketh creatures slay their fellows! Truth-knowing Munis behold those
differently. They appear to them in a different light, even like the rays
of the Sun (which to ordinary eyes are only a pencil of light, while to
eyes more penetrating seem fraught with the germs of food and drink).
Ordinary men behold the things of the earth otherwise. It is God who
maketh them all, adopting different processes in their creation and
destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty
God, spreading illusion, slayeth his creatures by the instrumentality of
his creatures, as one may break a piece of inert and senseless wood with
wood, or stone with stone, or iron with iron. And the Supreme Lord,
according to his pleasure, sporteth with His creatures, creating and
destroying them, like a child with his toy (of soft earth). O king, it
doth seem to me that God behaveth towards his creatures like a father or
mother unto them. Like a vicious person, He seemeth to bear himself
towards them in anger! Beholding superior and well-behaved and modest
persons persecuted, while the sinful are happy, I am sorely troubled.
Beholding this thy distress and the prosperity of Suyodhana, I do not
speak highly of the Great Ordainer who suffereth such inequality! O sir,
what fruits doth the Great Ordainer reap by granting prosperity to
Dhritarashtra’s son who transgresseth the ordinances, who is crooked and
covetous, and who injureth virtue and religion! If the act done pursueth
the doer and none else, then certainly it is God himself who is stained
with the sin of every act. If however, the sin of an act done doth not
attach to the doer, then (individual) might (and not God) is the true
cause of acts, and I grieve for those that have no might!’”



SECTION XXXI

“Yudhishthira said, ‘Thy speech, O Yajnaseni, is delightful, smooth and
full of excellent phrases. We have listened to it (carefully). Thou
speakest, however, the language of atheism. O princess, I never act,
solicitous of the fruits of my actions. I give away, because it is my
duty to give; I sacrifice because it is my duty to sacrifice! O Krishna,
I accomplish to the best of my power whatever a person living in
domesticity should do, regardless of the fact whether those acts have
fruits or not. O thou of fair hips, I act virtuously, not from the desire
of reaping the fruits of virtue, but of not transgressing the ordinances
of the Veda, and beholding also the conduct of the good and wise! My
heart, O Krishna, is naturally attracted towards virtue. The man who
wisheth to reap the fruits of virtue is a trader in virtue. His nature is
mean and he should never be counted amongst the virtuous. Nor doth he
ever obtain the fruits of his virtues! Nor doth he of sinful heart, who
having accomplished a virtuous act doubteth in his mind, obtain the
fruits of his act, in consequence of that scepticism of his! I speak unto
thee, under the authority of the Vedas, which constitute the highest
proof in such matters, that never shouldst thou doubt virtue! The man
that doubteth virtue is destined to take his birth in the brute species.
The man of weak understanding who doubteth religion, virtue or the words
of the Rishis, is precluded from regions of immortality and bliss, like
Sudras from the Vedas! O intelligent one, if a child born of a good race
studieth the Vedas and beareth himself virtuously, royal sages of
virtuous behaviour regard him as an aged sage (not withstanding his
years)! The sinful wretch, however, who doubteth religion and
transgresseth the scriptures, is regarded as lower even than Sudras and
robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of
immeasurable soul come to us! It is by virtue alone that he hath acquired
immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada
and Lomasa, and Suka, and other Rishis have all, by virtue alone, become
of pure soul! Thou beholdest them with thy own eyes as furnished with
prowess of celestial asceticism, competent to curse or bless (with
effect), and superior to the very gods! O sinless one, these all, equal
to the celestials themselves, behold with their eyes what Is written in
the Vedas, and describe virtue as the foremost duty! It behoveth thee
not, therefore, O amiable Queen, to either doubt or censure God or act,
with a foolish heart. The fool that doubteth religion and disregardeth
virtue, proud of the proof derived from his own reasoning, regardeth not
other proofs and holdeth the Rishis, who are capable of knowing the
future as present as mad men. The fool regardeth only the external world
capable of gratifying his senses, and is blind to everything else. He
that doubteth religion hath no expiation for his offence. That miserable
wretch is full of anxiety and acquireth not regions of bliss hereafter. A
rejector of proofs, a slanderer of the interpretation of the Vedic
scriptures, a transgressor urged by lust and covetousness, that fool
goeth to hell. O amiable one, he on the other hand, who ever cherisheth
religion with faith, obtaineth eternal bliss in the other world. The fool
who cherisheth not religion, transgressing the proofs offered by the
Rishis, never obtaineth prosperity in any life, for such transgression of
the scriptures. It is certain, O handsome one, that with respect to him
who regardeth not the words of the Rishis or the conduct of the virtuous
as proof, neither this nor the other world existeth. Doubt not, O
Krishna, the ancient religion that is practised by the good and framed by
Rishis of universal knowledge and capable of seeing all things! O
daughter of Drupada, religion is the only raft for those desirous of
going to heaven, like a ship to merchants desirous of crossing the ocean.
O thou faultless one, if the virtues that are practised by the virtuous
had no fruits, this universe then would be enveloped in infamous
darkness. No one then would pursue salvation, no one would seek to
acquire knowledge not even wealth, but men would live like beasts. If
asceticism, the austerities of celibate life, sacrifices, study of the
Vedas, charity, honesty,--these all were fruitless, men would not have
practised virtue generation after generation. If acts were all fruitless,
a dire confusion would ensue. For what then do Rishis and gods and
Gandharvas and Rakshasas who are all independent of human conditions,
cherish virtue with such affection? Knowing it for certain that God is
the giver of fruits in respect of virtue, they practise virtue in this
world. This, O Krishna, is the eternal (source of) prosperity. When the
fruits of both knowledge and asceticism are seen, virtue and vice cannot
be fruitless. Call to thy mind, O Krishna, the circumstances of thy own
birth as thou that heard of them, and recall also the manner in which
Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles,
are the best proofs (of the fruits of virtue)! They that have their minds
under control, reap the fruits of their acts and are content with little.
Ignorant fools are not content with even that much they get (here),
because they have no happiness born of virtue to acquire to in the world
hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as
also of all transgressions, the origin and destruction of acts are, O
beautiful one, mysterious even to the gods. These are not known to any
body and everybody. Ordinary men are ignorant in respect of these. The
gods keep up the mystery, for the illusion covering the conduct of the
gods is unintelligible. Those regenerate ones that have destroyed all
aspirations, that have built all their hopes on vows and asceticism, that
have burnt all their sins and have acquired minds where quest and peace
and holiness dwell, understand all these. Therefore, though you mayst not
see the fruits of virtue, thou shouldst not yet doubt religion or gods.
Thou must perform sacrifices with a will, and practise charity without
insolence. Acts in this world have their fruits, and virtue also is
eternal. Brahma himself told this unto his (spiritual) sons, as testified
to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like
mist. Reflecting upon all this, let thy scepticism give way to faith.
Slander not God, who is the lord of all creatures. Learn how to know him.
Bow down unto him. Let not thy mind be such. And, O Krishna, never
disregard that Supreme Being through whose grace mortal man, by piety,
acquireth immortality!’”



SECTION XXXII

“Draupadi said, ‘I do not ever disregard or slander religion, O son of
Pritha! Why should I disregard God, the lord of all creatures? Afflicted
with woe, know me, O Bharata, to be only raving I will once more indulge
in lamentations; listen to me with attention O persecutor of all enemies,
every conscious creature should certainly act in this world. It is only
the immobile, and not other creatures, that may live without acting. The
calf, immediately after its birth, sucketh the mothers’ teat. Persons
feel pain in consequence of incantations performed with their statues. It
seemeth, therefore, O Yudhishthira, that creatures derive the character
of their lives from their acts of former lives. Amongst mobile creatures
man differeth in this respect that he aspireth, O bull of the Bharata
race, to affect his course of life in this and the other world by means
of his acts. Impelled by the inspiration of a former life, all creatures
visibly (reap) in this world the fruits of their acts. Indeed, all
creatures live according to the inspiration of a former life, even the
Creator and the Ordainer of the universe, like a crane that liveth on the
water (untaught by any one.) If a creature acteth not, its course of life
is impossible. In the case of a creature, therefore, there must be action
and not inaction. Thou also shouldest act, and not incur censure by
abandoning action. Cover thyself up, as with an armour, with action.
There may or may not be even one in a thousand who truly knoweth the
utility of acts or work. One must act for protecting as also increasing
his wealth; for if without seeking to earn, one continueth to only spend,
his wealth, even if it were a hoard huge as Himavat, would soon be
exhausted. All the creatures in the world would have been exterminated,
if there were no action. If also acts bore no fruits, creatures would
never have multiplied. It is even seen that creatures sometimes perform
acts that have no fruits, for without acts the course of life itself
would be impossible. Those persons in the world who believe in destiny,
and those again who believe in chance, are both the worst among men.
Those only that believe in the efficacy of acts are laudable. He that
lieth at ease, without activity, believing in destiny alone, is soon
destroyed like an unburnt earthen pot in water. So also he that believeth
in chance, i.e., sitteth inactive though capable of activity liveth not
long, for his life is one of weakness and helplessness. If any person
accidentally acquireth any wealth, it is said he deriveth it from chance,
for no one’s effort hath brought about the result. And, O son of Pritha,
whatever of good fortune a person obtaineth in consequence of religious
rites, that is called providential. The fruit, however that a person
obtaineth by acting himself, and which is the direct result of those acts
of his, is regarded as proof of personal ability. And, O best of men,
know that the wealth one obtaineth spontaneously and without cause is
said to be a spontaneous acquisition. Whatever is thus obtained by
chance, by providential dispensation, spontaneously, of as the result of
one’s acts is, however, the consequence of the acts of a former life. And
God, the Ordainer of the universe, judging according to the acts of
former lives, distributeth among men their portions in this world.
Whatever acts, good or bad, a person performeth, know that they are the
result of God’s, arrangements agreeably to the acts of a former life.
This body is only the instruments in the hands of God, for doing the acts
that are done. Itself, inert, it doth as God urgeth it to do. O son of
Kunti, it is the Supreme Lord of all who maketh all creatures do what
they do. The creatures themselves are inert. O hero, man, having first
settled some purpose in his mind, accomplisheth it, himself working with
the aid of his intelligence. We, therefore, say that man is himself the
cause (of what he doeth). O bull among men, it is impossible to number
the acts of men, for mansions and towns are the result of man’s acts.
Intelligent men know, by help of their intellect, that oil may be had
from sesame, curds from milk, and that food may be cooked by means of
igniting fuel. They know also the means for accomplishing all these. And
knowing them, they afterwards set themselves, with proper appliances, to
accomplish them. And creatures support their lives by the results
achieved in these directions by their own acts. If a work is executed by
a skilled workman, it is executed well. From differences (in
characteristics), another work may be said to be that of an unskilful
hand. If a person were not, in the matter of his acts, himself the cause
thereof, then sacrifices would not bear any fruits in his case nor would
any body be a disciple or a master. It is because a person is himself the
cause of his work that he is applauded when he achieved success. So the
doer is censured if he faileth. If a man were not himself the cause of
his acts, how would all this be justified? Some say that everything is
the result of Providential dispensation; others again, that this is not
so, but that everything which is supposed to be the result of destiny or
chance is the result of the good or the bad acts of former lives. It is
seen, possessions are obtained from chance, as also from destiny
Something being from destiny and something from chance, something is
obtained by exertion. In the acquisition of his objects, there is no
fourth cause in the case of man. Thus say those that are acquainted with
truth and skilled in knowledge. If, however, God himself were not the
giver of good and bad fruits, then amongst creatures there would not be
any that was miserable. If the effect of former acts be a myth, then all
purposes for which man would work should be successful. They, therefore,
that regard the three alone (mentioned above) as the doors of all success
and failure in the world, (without regarding the acts of former life),
are dull and inert like the body itself. For all this, however, a person
should act. This is the conclusion of Manu himself. The person that doth
not act, certainly succumbeth, O Yudhishthira. The man of action in this
world generally meeteth with success. The idle, however, never achieveth
success. If success, becometh impossible, then should one seek to remove
the difficulties that bar his way to success. And, O king, if a person
worketh (hard), his debt (to the gods) is cancelled (whether he achieveth
success or not). The person that is idle and lieth at his length, is
overcome by adversity; while he that is active and skillful is sure to
reap success and enjoy prosperity. Intelligent persons engaged in acts
with confidence in themselves regard all who are diffident as doubting
and unsuccessful. The confident and faithful, however, are regarded by
them as successful. And this moment misery hath overtaken us. If,
however, thou betakest to action, that misery will certainly be removed.
If thou meetest failure, then that will furnish a proof unto thee and
Vrikodara and Vivatsu and the twins (that ye are unable to snatch the
kingdom from the foe). The acts of others, it is seen, are crowned with
success. It is probable that ours also will be successful. How can one
know beforehand what the consequence will be? Having exerted thyself thou
wilt know what the fruit of thy exertion will be. The tiller tilleth with
the plough the soil and soweth the seeds thereon. He then sitteth silent,
for the clouds (after that) are the cause that would help the seeds to
grow into plants. If however, the clouds favour him not, the tiller is
absolved from all blame. He sayeth unto himself, ‘What others do, I have
done. If, notwithstanding this, I meet with failure, no blame can attach
to me.’ Thinking so, he containeth himself and never indulgeth in
self-reproach. O Bharata, no one should despair saying, ‘Oh, I am acting,
yet success is not mine! For there are two other causes, besides
exertion, towards success. Whether there be success or failure, there
should be no despair, for success in acts dependeth upon the union; of
many circumstances. If one important element is wanting, success doth not
become commensurate, or doth not come at all. If however, no exertion is
made, there can be no success. Nor is there anything to applaud in the
absence of all exertion. The intelligent, aided by their intelligence,
and according to their full might bring place, time, means, auspicious
rites, for the acquisition of prosperity. With carefulness and vigilance
should one set himself to work, his chief guide being his prowess. In the
union of qualities necessary for success in work, prowess seemeth to be
the chief. When the man of intelligence seeth his enemy superior to him
in many qualities, he should seek the accomplishment of his purposes by
means, of the arts of conciliation and proper appliances. He should also
wish evil unto his foe and his banishment. Without speaking of mortal
man, if his foe were even the ocean or the hills, he should be guided by
such motives. A person by his activity in searching for the holes of his
enemies, dischargeth his debt to himself as also to his friends. No man
should ever disparage himself for the man that disparageth himself never
earneth high prosperity. O Bharata, success in this world is attainable
on such conditions! In fact, success in the World is said to depend on
acting according to time and circumstances. My father formerly kept a
learned Brahmana with him. O bull of the Bharata race, he said all this
unto my father. Indeed, these instructions as to duty, uttered by
Vrihaspati himself, were first taught to my brothers. It was from them
that I heard these afterwards while in my father’s house. And, O
Yudhishthira, while at intervals of business, I went out (of the inner
apartments) and sat on the lap of my father, that learned Brahmana used
to recite unto me these truths, sweetly consoling me therewith!”



SECTION XXXIII

‘Vaisampayana said, “Hearing these words of Yajnaseni, Bhimasena, sighing
in wrath, approached the king and addressed him, saying, ‘Walk, O
monarch, in the customary path trodden by good men, (before thee) in
respect of kingdoms. What do we gain by living in the asylum of ascetics,
thus deprived of virtue, pleasure, and profit? It is not by virtue, nor
by honesty, nor by might, but by unfair dice, that our kingdom hath been
snatched by Duryodhana. Like a weak offal-eating jackal snatching the
prey from mighty lions, he hath snatched away our kingdom. Why, O
monarch, in obedience to the trite merit of sticking to a promise, dost
thou suffer such distress, abandoning that wealth which is the source of
both virtue and enjoyments? It was for thy carelessness, O king, that our
kingdom protected by the wielder of the Gandiva and therefore, incapable
of being wrested by Indra himself, was snatched from us in our very
sight. It was for thee, O monarch, that, ourselves living, our prosperity
was snatched away from us like a fruit from one unable to use his arms,
or like kine from one incapable of using his legs. Thou art faithful in
the acquisition of virtue. It was to please thee, O Bharata, that we have
suffered ourselves to be overwhelmed with such dire calamity. O bull of
the Bharata race, it was because we were subject to thy control that we
are thus tearing the hearts of our friends and gratifying our foes. That
we did not, in obedience to thee, even then slay the sons of
Dhritarashtra, is an act of folly on our part that grieveth me sorely.
This thy abode, O king, in the woods, like that of any wild animal, is
what a man of weakness alone would submit to. Surely, no man of might
would ever lead such a life. This thy course of life is approved neither
by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by
myself, nor by the sons of Madri. Afflicted with the vows, thy cry is
Religion! Religion! Hast thou from despair been deprived of thy
manliness? Cowards alone, unable to win back their prosperity, cherish
despair, which is fruitless and destructive of one’s purposes. Thou hast
ability and eyes. Thou seest that manliness dwelleth in us. It is because
thou hast adopted a life of peace that thou feelest not this distress.
These Dhritarashtras regard us who are forgiving, as really incompetent.
This, O king, grieveth me more than death in battle. If we all die in
fair fight without turning our backs on the foe, even that would be
better than this exile, for then we should obtain regions of bliss in the
other world. Or, if, O bull of the Bharata race, having slain them all,
we acquire the entire earth, that would be prosperity worth the trial. We
who ever adhere to the customs of our order, who ever desire grand
achievements, who wish to avenge our wrongs, have this for our bounden
duty. Our kingdom wrested from us, if we engage in battle, our deeds when
known to the world will procure for us fame and not slander. And that
virtue, O king, which tortureth one’s own self and friends, is really no
virtue. It is rather vice, producing calamities. Virtue is sometimes also
the weakness of men. And though such a man might ever be engaged in the
practice of virtue, yet both virtue and profit forsake him, like pleasure
and pain forsaking a person that is dead. He that practiseth virtue for
virtue’s sake always suffereth. He can scarcely be called a wise man, for
he knoweth not the purposes of virtue like a blind man incapable of
perceiving the solar light. He that regardeth his wealth to exist for
himself alone, scarcely understandeth the purposes of wealth. He is
really like a servant that tendeth kine in a forest. He again that
pursueth wealth too much without pursuing virtue and enjoyments,
deserveth to be censured and slain by all men. He also that ever pursueth
enjoyments without pursuing virtue and wealth, loseth his friends and
virtue and wealth also. Destitute of virtue and wealth such a man,
indulging in pleasure at will, at the expiration of his period of
indulgence, meeteth with certain death, like a fish when the water in
which it liveth hath been dried up. It is for these reasons that they
that are wise are ever careful of both virtue and wealth, for a union of
virtue and wealth is the essential requisite of pleasure, as fuel is the
essential requisite of fire. Pleasure hath always virtue for its root,
and virtue also is united with pleasure. Know, O monarch, that both are
dependent on each other like the ocean and the clouds, the ocean causing
the clouds and the clouds filling the ocean. The joy that one feeleth in
consequence of contact with objects of touch or of possession of wealth,
is what is called pleasure. It existeth in the mind, having no corporeal
existence that one can see. He that wisheth (to obtain) wealth, seeketh
for a large share of virtue to crown his wish with success. He that
wisheth for pleasure, seeketh wealth, (so that his wish may be realised).
Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead
to another, being its own fruit, as ashes may be had from wood, but
nothing from those ashes in their turn. And, O king, as a fowler killeth
the birds we see, so doth sin slay the creatures of the world. He,
therefore, who misled by pleasure or covetousness, beholdeth not the
nature of virtue, deserveth to be slain by all, and becometh wretched
both here and here-after. It is evident, O king, that thou knowest that
pleasure may be derived from the possession of various objects of
enjoyment. Thou also well knowest their ordinary states, as well as the
great changes they undergo. At their loss or disappearance occasioned by
decrepitude or death, ariseth what is called distress. That distress, O
king, hath now overtaken us. The joy that ariseth from the five senses,
the intellect and the heart, being directed to the objects proper to
each, is called pleasure. That pleasure, O king, is, as I think, one of
the best fruits of our actions.

“Thus, O monarch, one should regard virtue, wealth and pleasure one after
another. One should not devote one self to virtue alone, nor regard
wealth as the highest object of one’s wishes, nor pleasure, but should
ever pursue all three. The scriptures ordain that one should seek virtue
in the morning, wealth at noon, and pleasure in the evening. The
scriptures also ordain that one should seek pleasure in the first portion
of life, wealth in the second, and virtue in the last. And, O thou
foremost of speakers, they that are wise and fully conversant with proper
division of time, pursue all three, virtue, wealth, and pleasure,
dividing their time duly. O son of the Kuru race, whether independence of
these (three), or their possession is the better for those that desire
happiness, should be settled by thee after careful thought. And thou
shouldst then, O king, unhesitatingly act either for acquiring them, or
abandoning them all. For he who liveth wavering between the two
doubtingly, leadeth a wretched life. It is well known that thy behaviour
is ever regulated by virtue. Knowing this thy friends counsel thee to
act. Gift, sacrifice, respect for the wise, study of the Vedas, and
honesty, these, O king, constitute the highest virtue and are efficacious
both here and hereafter. These virtues, however, cannot be attained by
one that hath no wealth, even if, O tiger among men, he may have infinite
other accomplishments. The whole universe, O king, dependeth upon virtue.
There is nothing higher than virtue. And virtue, O king, is attainable by
one that hath plenty of wealth. Wealth cannot be earned by leading a
mendicant life, nor by a life of feebleness. Wealth, however, can be
earned by intelligence directed by virtue. In thy case, O king, begging,
which is successful with Brahmanas, hath been forbidden. Therefore, O
bull amongst men, strive for the acquisition of wealth by exerting thy
might and energy. Neither mendicancy, nor the life of a Sudra is what is
proper for thee. Might and energy constitute the virtue of the Kshatriya
in especial. Adopt thou, therefore, the virtue of thy order and slay the
enemies. Destroy the might of Dhritarashtra’s sons, O son of Pritha, with
my and Arjuna’s aid. They that are learned and wise say that sovereignty
is virtue. Acquire sovereignty, therefore, for it behoveth thee not to
live in a state of inferiority. Awake, O king, and understand the eternal
virtues (of the order). By birth thou belongest to an order whose deeds
are cruel and are a source of pain to man. Cherish thy subjects and reap
the fruit thereof. That can never be a reproach. Even this, O king, is
the virtue ordained by God himself for the order to which thou belongest!
If thou tallest away therefrom, thou wilt make thyself ridiculous.
Deviation from the virtues of one’s own order is never applauded.
Therefore, O thou of the Kuru race, making thy heart what it ought to be,
agreeably to the order to which thou belongest, and casting away this
course of feebleness, summon thy energy and bear thy weight like one that
beareth it manfully. No king, O monarch, could ever acquire the
sovereignty of the earth or prosperity or affluence by means of virtue
alone. Like a fowler earning his food in the shape of swarms of little
easily-tempted game, by offering them some attractive food, doth one that
is intelligent acquire a kingdom, by offering bribes unto low and
covetous enemies. Behold, O bull among kings, the Asuras, though elder
brothers in possession of power and affluence, were all vanquished by the
gods through stratagem. Thus, O king, everything belongeth to those that
are mighty. And, O mighty-armed one, slay thy foes, having recourse to
stratagem. There is none equal unto Arjuna in wielding the bow in battle.
Nor is there anybody that may be equal unto me in wielding the mace.
Strong men, O monarch, engage in battle depending on their might, and not
on the force of numbers nor on information of the enemy’s plans procured
through spies. Therefore, O son of Pandu exert thy might. Might is the
root of wealth. Whatever else is said to be its root is really not such.
As the shade of the tree in winter goeth for nothing, so without might
everything else becometh fruitless. Wealth should be spent by one who
wisheth to increase his wealth, after the manner, O son of Kunti, of
scattering seeds on the ground. Let there be no doubt then in thy mind.
Where, however, wealth that is more or even equal is not to be gained,
there should be no expenditure of wealth. For investment of wealth are
like the ass, scratching, pleasurable at first but painful afterwards.
Thus, O king of men, the person who throweth away like seeds a little of
his virtue in order to gain a larger measure of virtue, is regarded as
wise. Beyond doubt, it is as I say. They that are wise alienate the
friends of the foe that owneth such, and having weakened him by causing
those friends to abandon him thus, they then reduce him to subjection.
Even they that are strong, engage in battle depending on their courage.
One cannot by even continued efforts (uninspired by courage) or by the
arts of conciliation, always conquer a kingdom. Sometimes, O king, men
that are weak, uniting in large numbers, slay even a powerful foe, like
bees killing the despoiler of the honey by force of numbers alone. (As
regards thyself), O king, like the sun that sustaineth as well as slayeth
creatures by his rays, adopt thou the ways of the sun. To protect one’s
kingdom and cherish the people duly, as done by our ancestors, O king,
is, it hath been heard by us, a kind of asceticism mentioned even in the
Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of
blessedness as he can by fair fight whether ending in victory or defeat.
Beholding, O king, this thy distress, the world hath come to the
conclusion that light may forsake the Sun and grace the Moon. And, O
king, good men separately as well as assembling together, converse with
one another, applauding thee and blaming the other. There is this,
moreover, O monarch, viz., that both the Kurus and the Brahmanas,
assembling together, gladly speak of thy firm adherence to truth, in that
thou hast never, from ignorance, from meanness, from covetousness, or
from fear, uttered an untruth. Whatever sin, O monarch, a king committeth
in acquiring dominion, he consumeth it all afterwards by means of
sacrifices distinguished by large gifts. Like the Moon emerging from the
clouds, the king is purified from all sins by bestowing villages on
Brahmanas and kine by thousands. Almost all the citizens as well as the
inhabitants of the country, young or old, O son of the Kuru race, praise
thee, O Yudhishthira! This also, O Bharata, the people are saying amongst
themselves, viz., that as milk in a bag of dog’s hide, as the Vedas in a
Sudra, as truth in a robber, as strength in a woman, so is sovereignty in
Duryodhana. Even women and children are repeating this, as if it were a
lesson they seek to commit to memory. O represser of foes, thou hast
fallen into this state along with ourselves. Alas, we also are lost with
thee for this calamity of thine. Therefore, ascending in thy car
furnished with every implement, and making the superior Brahmanas utter
benedictions on thee, march thou with speed, even this very day, upon
Hastinapura, in order that thou mayst be able to give unto Brahmanas the
spoils of victory. Surrounded by thy brothers, who are firm wielders of
the bow, and by heroes skilled in weapons and like unto snakes of
virulent poison, set thou out even like the slayer Vritra surounded by
the Marutas. And, O son of Kunti, as thou art powerful, grind thou with
thy might thy weak enemies, like Indra grinding the Asuras; and snatch
thou from Dhritarashtra’s son the prosperity he enjoyeth. There is no
mortal that can bear the touch of the shafts furnished with the feathers
of the vulture and resembling snakes of virulent poison, that would be
shot from the Gandiva. And, O Bharata, there is not a warrior, nor an
elephant, nor a horse, that is able to bear the impetus of my mace when I
am angry in battle. Why, O son of Kunti, should we not wrest our kingdom
from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and
the bull of the Vrishni race? Why, O king, should we not succeed in
wresting the (sovereignty of the) earth that is now in the hands of the
foe, if, aided by a large force, we do but strive?”



SECTION XXXIV

Vaisampayana said, “Thus addressed by Bhimasena, the high-souled king
Ajatasatru firmly devoted to truth, mustering his patience, after a few
moments said these words, ‘No doubt, O Bharata, all this is true. I
cannot reproach thee for thy torturing me thus by piercing me with thy
arrowy words. From my folly alone hath this calamity come against you. I
sought to cast the dice desiring to snatch from Dhritarashtra’s son his
kingdom with the sovereignty. It was therefore that, that cunning
gambler--Suvala’s son--played against me on behalf of Suyodhana. Sakuni,
a native of the hilly country, is exceedingly artful. Casting the dice in
the presence of the assembly, unacquainted as I am with artifices of any
kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we
have been overwhelmed with this calamity. Beholding the dice favourable
to the wishes of Sakuni in odds and evens, I could have controlled my
mind. Anger, however, driveth off a person’s patience. O child, the mind
cannot be kept under control when it is influenced by hauteur, vanity, or
pride. I do not reproach thee, O Bhimasena, for the words thou usest. I
only regard that what hath befallen us was pre-ordained. When king
Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us
into misery and even slavery, then, O Bhima, it was Draupadi that rescued
us. When summoned again to the assembly for playing once more, thou
knowest as well as Arjuna what Dhritarashtra’s son told me, in the
presence of all the Bharatas, regarding the stake for which we were to
play. His words were, O prince Ajatsatru, (if vanquished), thou shalt
have with all thy brothers, to dwell, to the knowledge of all men, for
twelve years in the forest of thy choice, passing the thirteenth year in
secrecy. If during the latter period, the spies of the Bharatas, hearing
of thee, succeed in discovering thee, thou shalt have again to live in
the forest for the same period, passing once more the last year in
secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I
promise truly in this assembly of the Kurus, that if thou canst pass this
time confounding my spies and undiscovered by them, then, O Bharata, this
kingdom of the five rivers is once more thine. We also, O Bharata, if
vanquished by thee, shall, all of us, abandoning all our wealth, pass the
same period, according to the same rules. Thus addressed by the prince, I
replied unto him in the midst of all the Kurus, ‘So be it!’ The wretched
game then commenced. We were vanquished and have been exiled. It is for
this that we are wandering miserably over different woody regions
abounding with discomfort. Suyodhana, however, still dissatisfied, gave
himself up to anger, and urged the Kurus as also all those under his sway
to express their joy at our calamity. Having entered into such an
agreement in the presence of all good men, who dareth break it for the
sake of a kingdom on earth? For a respectable person, I think, even death
itself is lighter than the acquisition of sovereignty by an act of
transgression. At the time of the play, thou hadst desired to burn my
hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze
thy own hands. If thou couldst do what thou hadst desired, could this
calamity befall us? Conscious of thy prowess, why didst thou not, O
Bhima, say so before we entered into such an agreement? Overwhelmed with
the consequence of our pledge, and the time itself having passed, what is
the use of thy addressing me these harsh words? O Bhima, this is my great
grief that we could not do anything even beholding Draupadi persecuted in
that way. My heart burneth as if I have drunk some poisonous liquid.
Having, however, given that pledge in the midst of the Kuru heroes, I am
unable to violate it now. Wait, O Bhima, for the return of our better
days, like the scatterer of seeds waiting for the harvest. When one that
hath been first injured, succeedeth in revenging himself upon his foe at
a time when the latter’s enmity hath borne fruit and flowers, he is
regarded to have accomplished a great thing by his prowess. Such a brave
person earneth undying fame. Such a man obtaineth great prosperity. His
enemies bow down unto him, and his friends gather round him, like the
celestials clustering round Indra for protection. But know, O Bhima, my
promise can never be untrue. I regard virtue as superior to life itself
and a blessed state of celestial existence. Kingdom, sons, fame,
wealth,--all these do not come up to even a sixteenth part of truth.’



SECTION XXXV

Bhima said, ‘O king, unsubstantial as thou art like froth, unstable like
a fruit (falling when ripe), dependent on time, and mortal, having
entered into an agreement in respect of time, which is infinite and
immeasurable, quick like a shaft or flowing like a stream, and carrying
everything before it like death itself, how canst regard it as available
by thee? How can he, O son of Kunti, wait whose life is shortened every
moment, even like a quantity of collyrium that is lessened each time a
grain is taken up by the needle? He only whose life is unlimited or who
knoweth with certitude what the period of his life is, and who knoweth
the future as if it were before his eyes, can indeed wait for the arrival
of (an expected) time. If we wait, O king, for thirteen years, that
period, shortening our lives, will bring us nearer to death. Death is
sure to overtake every creature having a corporeal existence. Therefore,
we should strive for the possession of our kingdom before we die. He that
faileth to achieve fame, by failing to chastise his foes, is like an
unclean thing. He is a useless burden on the earth like an incapacitated
bull and perisheth ingloriously. The man who, destitute of strength, and
courage, chastiseth not his foes, liveth in vain, I regard such a one as
low-born. Thy hand can rain gold; thy fame spreadeth over the whole
earth; slaying thy foes, therefore, in battle, enjoy thou the wealth
acquired by the might of thy arms. O repressor of all foes, O king, if a
man slaying his injurer, goeth the very day into hell, that hell becometh
heaven to him. O king, the pain one feeleth in having to suppress one’s
wrath is more burning than fire itself. Even now I burn with it and
cannot sleep in the day or the night. This son of Pritha, called
Vibhatsu, is foremost in drawing the bow-string. He certainly burneth
with grief, though he liveth here like a lion in his den. This one that
desireth to slay without aid all wielders of the bow on earth, represseth
the wrath that riseth in his breast, like a mighty elephant. Nakula,
Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to
please thee. And all our friends along with the Srinjayas equally desire
to please thee. I alone, and Prativindhya’s mother speak unto thee
burning with grief. Whatever I speak unto thee is agreeable to all of
them, for all of them plunged in distress, eagerly wish for battle. Then,
O monarch, what more wretched a calamity can overtake us that our kingdom
should be wrested from us by weak and contemptible foes and enjoyed by
them? O king, from the weakness of thy disposition thou feelest shame in
violating thy pledge. But, O slayer of foes, no one applaudeth thee for
thus suffering such pain in consequence of the kindliness of thy
disposition. Thy intellect, O king, seeth not the truth, like that of a
foolish and ignorant person of high birth who hath committed the words of
the Vedas to memory without understanding their sense. Thou art kind like
a Brahmana. How hast thou been born in the Kshatriya order? They that are
born in the Kshatriya order are generally of crooked hearts. Thou hast
heard (recited) the duties of kings, as promulgated by Manu, fraught with
crookedness and unfairness and precepts opposed to tranquillity and
virtue. Why dost thou then, O king, forgive the wicked sons of
Dhritarashtra? Thou hast intelligence, prowess, learning and high birth.
Why dost thou then, O tiger among men, act in respect of thy duties, like
a huge snake that is destitute of motion? O son of Kunti, he that
desireth to conceal us, only wisheth to conceal the mountains of Himavat
by means of a handful of grass. O son of Pritha, known as thou art over
whole earth, thou wilt not be able to live unknown, like the sun that can
never course through the sky unknown to men. Like a large tree in a
well-watered region with spreading branches and flowers and leaves, or
like Indra’s elephant, how will Jishnu live unknown? How also will these
children, the brothers, Nakula and Sahadeva, equal unto a couple of young
lions, both live in secret? How, O son of Pritha, will Krishna--the
daughter of Drupada--a princess and mother of heroes, of virtuous deeds
and known over all the world, live unknown? Me also, everybody knoweth
from my boyhood. I do not see how I can live unknown. As well mighty
mountains of Meru be sought to be concealed. Then, again, many kings had
been expelled by us from their kingdom. These kings and princes will all
follow the bad son of Dhritarashtra, for robbed and exiled by us, they
have not still become friendly. Desiring to do good unto Dhritarashtra,
they will certainly seek to injure us. They will certainly set against us
numerous spies in disguise. If these discover us and report their
discovery, a great danger will overtake us. We have already lived in the
woods full thirteen months. Regard them, O king, for their length as
thirteen years. The wise have said that a month is a substitute for a
year, like the pot-herb that is regarded as a substitute for the Soma.
Or, (if thou breakest thy pledge), O king, thou mayst free thyself from
this sin by offering good savoury food to a quiet bull carrying sacred
burdens. Therefore, O king resolve thou to slay thy enemies. There is no
virtue higher than fighting, for every Kshatriya!”



SECTION XXXVI

Vaisampayana said, “Hearing those words of Bhima, Yudhishthira. the son
of Kunti--tiger among men and slayer of all foes--began to sigh heavily,
and reflect in silence. And he thought within himself, ‘I have heard
recited the duties of kings, also all truths about the duties of the
different orders. He is said to observe those duties truly who keepeth
them before his eyes, so as to regulate his conduct both in the present
and the future. Knowing as I do the true course of virtue, which, however
is so very difficult of being known, how can I forcibly grind virtue down
like grinding the mountains of Meru? Having reflected so for a moment,
and settled what he should do, he replied unto Bhima as follows without
allowing him another word:

“O thou of mighty arms, it is even so as thou hast said. But, O thou
foremost of speakers, listen now to another word I say. Whatever sinful
deeds, O Bhima, one seeketh to achieve, depending on his courage alone,
become always a source of pain. But, O thou of mighty arms, whatever is
begun with deliberation, with well-directed prowess, with all appliances,
and much previous thought, is seen to succeed. The gods themselves favour
such designs. Hear from me something about what, proud of thy might, O
Bhima, and led away by thy restlessness, thou thinkest should be
immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma,
Drona, Karna, the mighty son of Drona, Dhritarashtra’s sons--Duryodhana
and others--so difficult of being vanquished, are all accomplished in
arms and ever ready for battle with us. Those kings and chiefs of the
earth also who have been injured by us, have all adopted the side of the
Kauravas, and are bound by ties of affection to them. O Bharata, they are
engaged in seeking the good of Duryodhana and not of us. With full
treasures and aided by large forces, they will certainly strive their
best in battle. All the officers also of the Kuru army together with
their sons and relatives, have been honoured by Duryodhana with wealth
and luxuries. Those heroes are also much regarded by Duryodhana. This is
my certain conclusion that they will sacrifice their lives for Duryodhana
in battle. Although the behaviour of Bhishma, Drona, and the illustrious
Kripa, is the same towards us as towards them, yet, O thou of mighty
arms, this is my certain conclusion that in order to pay off the royal
favours they enjoy, they will throw their very lives, than which there is
nothing dearer, in battle. All of them are masters of celestial weapons,
and devoted to the practice of virtue. I think they are incapable of
being vanquished even by gods led by Vasava himself. There is again
amongst them that mighty warrior--Karna--impetuous, and ever wrathful,
master of all weapons, and invincible, and encased in impenetrable mail.
Without first vanquishing in battle all those foremost of men, unaided as
thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep
thinking of the lightness of hand of that Suta’s son, who, I regard, is
the foremost of all wielders of the bow!”

“Vaisampayana continued, “Hearing these words of Yudhishthira, the
impetuous Bhima became alarmed, and forbore from speaking anything. And
while the sons of Pandu were thus conversing with each other, there came
to that spot the great ascetic Vyasa, the son of Satyavati. And as he
came, the sons of Pandu worshipped him duly. Then that foremost of all
speakers, addressing Yudhishthira, said, O, Yudhishthira, O thou of
mighty arms, knowing by spiritual insight what is passing in thy heart, I
have come to thee, O thou bull among men! The fear that is in thy heart,
arising from Bhishma, and Drona, and Kripa, and Karna, and Drona’s son,
and prince Duryodhana, and Dussasana, I will dispell, O slayer of all
foes, by means of an act enjoined by the ordinance. Hearing it from me,
accomplish it thou with patience, and having accomplished it, O king,
quell this fever of thine soon.’”

That foremost of speakers then, the son of Parasara, taking Yudhishthira
to a corner, began to address him in words of deep import, saying, ‘O
best of the Bharatas, the time is come for thy prosperity, when, indeed
Dhananjaya--that son of Pritha--will slay all thy foes in battle. Uttered
by me and like unto success personified, accept from me this knowledge
called Pratismriti that I impart to thee, knowing thou art capable of
receiving it. Receiving it (from thee), Arjuna will be able to accomplish
his desire. And let Arjuna, O son of Pandu, go unto Mahendra and Rudra,
and Varuna, and Kuvera, and Yama, for receiving weapon from them. He is
competent to behold the gods for his asceticism and prowess. He is even a
Rishi of great energy, the friend of Narayana; ancient, eternal a god
himself, invincible, ever successful, and knowing no deterioration. Of
mighty arms, he will achieve mighty deeds, having obtained weapons from
Indra, and Rudra, and the Lokapalas, O son of Kunti, think also of going
from this to some other forest that may, O king, be fit for thy abode. To
reside in one place for any length of time is scarcely pleasant. In thy
case, it might also be productive of anxiety to the ascetics. And as thou
maintainest numerous Brahmanas versed in the Vedas and the several
branches thereof, continued residence here might exhaust the deer of this
forest, and be destructive of the creepers and plants.’”

Vaisampayana continued, “Having addressed him thus, that illustrious and
exalted ascetic Vyasa, of great wisdom, acquired with the mysteries of
the world, then imparted unto the willing Yudhishthira the just, who had
meanwhile purified himself, that foremost of sciences. And bidding
farewell unto the son of Kunti, Vyasa disappeared then and there. The
virtuous and intelligent Yudhishthira, however, having obtained that
knowledge carefully retained it in his mind and always recited it on
proper occasions. Glad of the advice given him by Vyasa, the son of Kunti
then, leaving the wood Dwaitavana went to the forest of Kamyaka on the
banks of the Saraswati. And, O king, numerous Brahmanas of ascetic merit
and versed in the science of orthoepy and orthography, followed him like
the Rishis following the chief of the celestials. Arrived at Kamyaka,
those illustrious bulls amongst the Bharata took up their residence there
along with their friends and attendants. And possessed of energy, those
heroes, O king, lived there for some time, devoted to the exercise of the
bow and hearing all the while the chanting of the Vedas. And they went
about those woods every day in search of deer, armed with pure arrows.
And they duly performed all the rites in honour of the Pitris, the
celestials and the Brahmanas.”



SECTION XXXVII

Vaisampayana said, “After some time, Yudhishthira the just, remembering
the command of the Muni (Vyasa) and calling unto himself that bull among
men--Arjuna--possessed of great wisdom, addressed him in private. Taking
hold of Arjuna’s hands, with a smiling face and in gentle accents, that
chastiser of foes--the virtuous Yudhishthira--apparently after reflecting
for a moment, spake these words in private unto Dhananjaya, ‘O Bharata,
the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and
Karna, and Drona’s son. They fully know all sorts of Brahma and celestial
and human and Vayavya weapons, together with the modes of using and
warding them off. All of them are conciliated and honoured and gratified
by Dhritarashtra’s son who behaveth unto them as one should behave unto
his preceptor. Towards all his warriors Dhritarashtra’s son behaveth with
great affection; and all the chiefs honoured and gratified by him, seek
his good in return. Thus honoured by him, they will not fail to put forth
their might. The whole earth, besides, is now under Duryodhana’s sway,
with all the villages and towns, O son of Pritha, and all the seas and
woods and mines! Thou alone art our sole refuge. On thee resteth a great
burden. I shall, therefore, O chastiser of all foes, tell thee what thou
art to do now. I have obtained a science from Krishna Dwaipayana. Used by
thee, that science will expose the whole universe to thee. O child,
attentively receive thou that science from me, and in due time (by its
aid) attain thou the grace of the celestials. And, O bull of the Bharata
race, devote thyself to fierce asceticism. Armed with the bow and sword,
and cased in mail, betake thyself to austerities and good vows, and go
thou northwards, O child, without giving way to anybody. O Dhananjaya,
all celestial weapons are with Indra. The celestials, from fear of
Vritra, imparted at the time all their might to Sakra. Gathered together
in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will
give thee all his weapons. Taking the bow set thou out this very day in
order to behold Purandara.”

Vaisampayana continued, “Having said this, the exalted Yudhishthira the
just, imparted that science unto Arjuna. And the elder brother having
communicated with due rites the knowledge unto his heroic brother, with
speech and body and mind under perfect control, commanded him to depart.
And at the command of Yudhishthira, the strong-armed Arjuna, taking up
the Gandiva as also his inexhaustible quivers, and accoutred in mail and
gauntlets and finger-protectors made of the skin of the guana, and having
poured oblations into the fire and made the Brahmanas to utter
benedictions after gifts, set out (from Kamyaka) with the objects of
beholding Indra. And armed with the bow, the hero, at the time of setting
out heaved a sigh and cast a look upwards for achieving the death of
Dhritarashtra’s sons. And beholding Kunti’s son thus armed and about to
set out, the Brahmanas and Siddhas and invisible spirits addressed him,
saying, ‘O son of Kunti, obtain thou soon what thou wishest.’ And the
Brahmanas, also uttering benedictions said, ‘Achieve thou the object thou
hast in view. Let victory be truly thine.’ And beholding the heroic
Arjuna, of thighs stout as the trunks of the Sala, about to set out
taking away with him the hearts of all, Krishna addressed him saying, ‘O
thou strong-armed one, let all that Kunti had desired at thy birth, and
let all that thou desirest, be accomplished, O Dhananjaya! Let no one
amongst us be ever again born in the order of Kshatriyas. I always bow
down unto the Brahmanas whose mode of living is mendicancy. This is my
great grief that the wretch Duryodhana beholding me in the assembly of
princes mockingly called me a cow! Besides this he told me in the midst
of that assembly many other hard things. But the grief I experience at
parting with thee is far greater than any I felt at those insults.
Certainly, in thy absence, thy brothers will while away their waking
hours in repeatedly talking of thy heroic deeds! If, however, O son of
Pritha, thou stayest away for any length of time, we shall derive no
pleasure from our enjoyments or from wealth. Nay, life itself will be
distasteful to us. O son of Pritha, our weal, and woe, life and death,
our kingdom and prosperity, are all dependent on thee. O Bharata, I bless
thee, let success be thine. O sinless one, thy (present) task thou wilt
be able to achieve even against powerful enemies. O thou of great
strength, go thou to win success with speed. Let dangers be not thine. I
bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O
Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi,
Saraswati, all protect thee on thy way, for thou ever worshippest thy
elder brother and ever obeyest his commands. And, O bull of the Bharata
race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the
Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata,
be thou safe from all spirits of mischief belonging to the sky, the
earth, and the heaven, and from such other spirits generally.’”

Vaisampayana continued, “Krishna, the daughter of Yajnasena, having
uttered these benedictions, ceased. The strong-armed son of Pandu then,
having walked round his brothers and round Dhaumya also, and taking up
his handsome bow, set out. And all creatures began to leave the way that
Arjuna of great energy and prowess, urged by the desire of beholding
Indra, took. And that slayer of foes passed over many mountains inhabited
by ascetics, and then reached the sacred Himavat, the resort of the
celestials. And the high-souled one reached the sacred mountain in one
day, for like the winds he was gifted with the speed of the mind, in
consequence of his ascetic austerities. And having crossed the Himavat,
as also the Gandhamadana, he passed over many uneven and dangerous spots,
walking night and day without fatigue. And having reached Indrakila,
Dhananjaya stopped for a moment. And then he heard a voice in the skies,
saying, ‘Stop!’ And hearing that voice, the son of Pandu cast his glances
all around. And Arjuna, capable of using his left hand with skill equal
to that of his right hand, then beheld before him an ascetic under the
shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with
matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at
t at place, addressed him, saying, ‘Who art thou, O child, arrived hither
with bow and arrows, and cased in mail and accoutred in scabbard and
gauntlet, and (evidently) wedded to the customs of the Kshatriya? There
is no need of weapons here. This is the abode of peaceful Brahmanas
devoted to ascetic austerities without anger or joy. There is no use for
the bow here, for there is no dispute in this place of any kind.
Therefore throw away, O child, this bow of thine. Thou hast obtained a
pure state of life by coming here. O hero, there is no man who is like
thee in energy and prowess.’ That Brahmana thus addressed Arjuna, with a
smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly
devoted to his purpose. The regenerate one, glad at heart, smilingly
addressed Arjuna once more, saying, ‘O slayer of foes, blest be thou! I
am Sakra: ask thou the boon thou desirest.’ Thus addressed, that
perpetuator of the Kuru race, the heroic Dhananjaya bending his head and
joining his hands, replied unto him of a thousand eyes, saying, ‘Even
this is the object of my wishes; grant me this boon, O illustrious one. I
desire to learn from thee all the weapons.’ The chief of the celestials
then, smiling, replied unto him cheerfully, saying, ‘O Dhananjaya, when
thou hast reached this region, what need is there of weapons? Thou hast
already obtained a pure state of life. Ask thou for the regions of bliss
that thou desirest.’ Thus addressed, Dhananjaya replied unto him o a
thousand eyes, saying, ‘I desire not regions of bliss, nor objects of
enjoyment, nor the state of a celestial; what is this talk about
happiness? O chief of the celestials, I do not desire the prosperity of
all the gods. Having left my brothers behind me in the forest, and
without avenging myself on the foe, shall I incur the opprobrium for all
ages of all the world.” Thus addressed, the slayer of Vritra, worshipped
of the worlds, consoling him with gentle words, spare unto the son of
Pandu, saying, ‘When thou art able to behold the three-eyed
trident-bearing Siva, the lord of all creatures, it is then, O child,
that I will give thee all the celestial weapons. Therefore, strive thou
to obtain the sight of the highest of the gods; for it is only after thou
hast seen him. O son of Kunti, that thou will obtain all thy wishes.’
Having spoken thus unto Phalguna, Sakra disappeared then and there, and
Arjuna, devoting himself to asceticism, remained at that spot.”



SECTION XXXVIII

(Kairata Parva)

Janemejaya said, “O illustrious one, I desire to hear in detail the
history of the acquisition of weapons by Arjuna of spotless deeds. O tell
me how that tiger among men, Dhananjaya, of mighty arms and possessed of
great energy, entered that solitary forest without fear. And, O thou
foremost of those acquainted with the Veda, what also did Arjuna do while
dwelling there? How also were the illustrious Sthanu and the chief of the
celestials gratified by him? O thou best of regenerate ones, I desire to
hear all this under thy favour. Thou art omniscient; thou knowest all
about the gods and all about men. O Brahmana, the battle that took place
of old between Arjuna--that foremost of smiters never defeated in
battle--and Bhava was highly extraordinary and without parallel. It
maketh one’s hair stand on end to hear of it. Even the hearts of those
lions among men--the brave sons of Pritha--trembled in consequence of
wonder and joy and a sense of their own inferiority. O tell me in full
what else Arjuna, did I do not see even the most trivial thing to Jishnu
that is censurable. Therefore, recite to me in full the history of that
hero.”

Vaisampayana said, “O tiger among Kurus, I shall recite to thee that
narration, excellent and extensive and unrivalled, in connection with the
illustrious hero. O sinless one, hear in detail the particulars about
Arjuna’s meeting with the three-eyed god of gods, and his contact with
the illustrious god’s person!

“At Yudhishthira’s command, Dhananjaya of immeasurable prowess set out
(from Kamyaka) to obtain a sight of Sakra, the chief of the celestials
and of Sankara, the god of gods. And the strong-armed Arjuna of great
might set out armed with his celestial bow and a sword with golden hilt,
for the success of the object he had in view, northwards, towards the
summit of the Himavat. And, O king, that first of all warriors in the
three worlds, the son of Indra, with a calm mind, and firmly adhering to
his purpose, then devoted himself, without the loss of any time, to
ascetic austerities. And he entered, all alone, that terrible forest
abounding with thorny plants and trees and flowers and fruits of various
kinds, and inhabited by winged creatures of various species, and swarming
with animals of diverse kinds, and resorted to by Siddhas and Charanas.
And when the son of Kunti entered that forest destitute of human beings,
sounds of conchs and drums began to be heard in the heavens. And a thick
shower of flowers fell upon the earth, and the clouds spreading over the
firmament caused a thick shade. Passing over those difficult and woody
regions at the foot of the great mountains, Arjuna soon reached the
breast of the Himavat; and staying there for sometime began to shine in
his brilliancy. And he beheld there numerous trees with expanding
verdure, resounding with the melodious notes of winged warblers. And he
saw there rivers with currents of the lapis lazuli, broken by the fierce
eddies here and there, and echoing with the notes of swans and ducks and
cranes. And the banks of those rivers resounded with the mellifluous
strains of the male Kokilas and the notes of peacocks and cranes. And the
mighty warrior, beholding those rivers of sacred and pure and delicious
water and their charming banks, became highly delighted. And the
delighted Arjuna of fierce energy and high soul then devoted himself to
rigid austerities in that delightful and woody region. Clad in rags made
of grass and furnished with a black deerskin and a stick, he commenced to
eat withered leaves fallen upon the ground. And he passed the first
month, by eating fruits at the interval of three nights; and the second
by eating at the interval of the six nights; and the third by eating at
the interval of a fortnight. When the fourth month came, that best of the
Bharatas--the strong-armed son of Pandu--began to subsist on air alone.
With arms upraised and leaning upon nothing and standing on the tips of
his toes, he continued his austerities. And the illustrious hero’s locks,
in consequence of frequent bathing took the hue of lightning or the
lotus. Then all the great Rishis went together unto the god of the Pinaka
for representing unto him about the fierce asceticism of Pritha’s son.
And bowing unto that god of gods, they informed him of Arjuna’s
austerities saying, ‘This son of pritha possessed of great energy is
engaged in the most difficult of ascetic austerities on the breast of the
Himavat. Heated with his asceticism, the earth is smoking all round, O
god of gods. We do not know what his object is for which he is engaged in
these austerities. He, however, is causing us pain. It behoveth thee to
prevent him!’ Hearing these words of those munis with souls under perfect
control, the lord of all creatures--the husband of Uma said, ‘It behoveth
you not to indulge in any grief on account of Phalguna! Return ye all
cheerfully and with alacrity to the places whence ye have come. I know
the desire that is in Arjuna’s heart. His wish is not for heaven, nor for
prosperity, nor for long life. And I will accomplish, even, this day, all
that is desired by him.’”

Vaisampayana continued, “The truth-speaking Rishis, having heard these
words of Mahadeva, became delighted, and returned to their respective
abodes.”



SECTION XXXIX

Vaisampayana said, “After all those illustrious ascetics had gone away,
that wielder of the Pinaka and cleanser of all sins--the illustrious
Hara--assuming the form of a Kirata resplendent as a golden tree, and
with a huge and stalwart form like a second Meru, and taking up a hand
some bow and a number of arrows resembling snakes of virulent poison, and
looking like an embodiment of fire, came quickly down on the breast of
Himavat. And the handsome god of gods was accompanied by Uma in the guise
of a Kirata woman, and also by a swarm of merry spirits of various forms
and attire, and by thousands of women in the form and attire of Kiratas.
And, O king, that region suddenly blazed up in beauty, in consequence of
the arrival of the god of gods in such company. And soon enough a solemn
stillness pervaded the place. The sounds of springs, and water-courses,
and of birds suddenly ceased. And as the god of gods approached Pritha’s
son of blameless deeds, he beheld a wonderful sight, even that of a
Danava named Muka, seeking, in the form of a boar, to slay Arjuna.
Phalguna, at the sight of the enemy seeking to slay him, took up the
Gandiva and a number of arrows resembling snakes of virulent poison. And
stringing his bow and filling the air with its twang, he addressed the
boar and said, ‘I have come here but done thee no injury. As thou seekest
to slay me, I shall certainly send thee to the abode of Yama.’ And
beholding that firm wielder of the bow--Phalguna--about to slay the boar,
Sankara in the guise of a Kirata suddenly bade him stop saying, ‘The boar
like the mountain of Indrakila in hue hath been aimed at by me first’;
Phalguna, however, disregarding these words, struck the boar. The Kirata
also blazing splendour, let fly an arrow like flaming fire and resembling
the thunderbolt at the same object. And the arrows thus shot by both fell
at the same instant of time upon the wide body of Muka, hard as adamant.
And the two shafts fell upon the boar with a loud sound, even like that
of Indra’s thunderbolt and the thunder of the clouds falling together
upon the breast of a mountain. And Muka, thus struck by two shafts which
produced numerous arrows resembling snakes of blazing mouths, yielded up
his life, assuming once more his terrible Rakshasa form. Jishnu--that
slayer of foes--then beheld before him that person, of form blazing as
god, and attired in the dress of a Kirata and accompanied by many women.
And beholding him, the son of Kunti with a joyous heart addressed him
smilingly and said, ‘Who art thou that thus wanderest in these solitary
woods, surrounded by women? thou of the splendour of gold, art thou not
afraid of this terrible forest? Why, again, didst thou shoot the boar
that was first aimed at by me? This Rakshasa that came hither, listlessly
or with the object, of slaying me, had been first aimed at by me. Thou
shalt not, therefore, escape from me with life. Thy behaviour towards me
is not consistent with the customs of the chase. Therefore, O
mountaineer, I will take thy life.’ Thus addressed by the son of Pandu,
the Kirata, smiling replied unto his capable of wielding the bow with his
left hand, in soft words, saying, ‘O hero, thou needst not be anxious on
my account. This forest land is proper abode for us who always dwell in
the woods. Respecting thyself, however, I may inquire, why thou hast
selected thy abode here amid such difficulties. We, O ascetic, have our
habitation in these woods abounding in animals of all kinds. Why dost
thou, so delicate and brought up in luxury and possessed of the splendour
of fire, dwell alone in such a solitary region?’ Arjuna said, ‘Depending
on the Gandiva and arrows blazing like fire, I live in this great forest,
like a second Pavaki. Thou hast seen how this monster--this terrible
Rakshasa--that came hither in the form of an animal, hath been slain by
me.’ The Kirata replied, ‘This Rakshasa, first struck with the shot from
my bow, was killed and sent to the regions of Yama by me. He was first
aimed at by me. And it is with my shot that he has been deprived of life.
Proud of thy strength, it behoveth thee not to impute thy own fault to
others. Thou art thyself in fault, O wretch, and, therefore, shalt not
escape from me with life. Stay thou: I will shoot at thee shafts like
thunderbolts. Strive thou also and shoot, to the best of thy power, thy
arrows at me.’ Hearing these words of the Kirata, Arjuna became angry,
and attacked him with arrows. The Kirata, however, with a glad heart
received all those shafts upon himself, repeatedly saying, ‘Wretch,
wretch, shoot thou best arrows capable of piercing into the very vitals.’
Thus addressed, Arjuna, began to shower his arrows on him. Both of them
then became angry and, engaging in fierce conflict, began to shoot at
each other showers of arrows, each resembling a snake of virulent poison.
And Arjuna rained a perfect shower of arrows on the Kirata, Sankara,
however, bore that downpour on him with a cheerful heart. But the wielder
of the Pinaka, having borne that shower of arrows for a moment, stood
unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower
become futile, wondered exceedingly, repeatedly saying, ‘Excellent!
Excellent! Alas, this mountaineer of delicate limbs, dwelling on the
heights of the Himavat, beareth, without wavering, the shafts shot from
the Gandiva! Who is he? Is he Rudra himself, or some other god, or a
Yaksha, or an Asura? The gods sometimes do descend on the heights of the
Himavat. Except the god who wieldeth the Pinaka, there is none rise that
can bear the impetuosity of the thousands of arrows shot by me from the
Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra,
I shall soon send him, with my shafts, to the regions of Yama.’ Thus
thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows
by hundreds, resembling in splendour the rays of the sun. That downpour
of shafts, however, the illustrious Creator of the worlds--the wielder of
the trident--bore with a glad heart, like a mountain bearing a shower of
rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing
this fact, Arjuna became greatly alarmed. And the son of Pandu then began
to think of the illustrious god Agni who had before, during the burning
of the Khandava, given him a couple of inexhaustible quivers. And he
began to think, ‘Alas, my arrows are all exhausted. What shall I shoot
now from my bow? Who is this person that swalloweth my arrows? Slaying
him with the end of my bow, as elephants are killed with lances, I shall
send him to the domains of the mace-bearing Yama.’ The illustrious Arjuna
then, taking up his bow and dragging the Kirata with his bow-string,
struck him some fierce blows that descended like thunderbolts. When,
however, that slayer of hostile heroes--the son of Kunti--commenced the
conflict with the end of the bow, the mountaineer snatched from his hands
that celestial bow. And beholding his bow snatched from him, Arjuna took
up his sword, and wishing to end the conflict, rushed at his foe. And
then the Kuru prince, with the whole might of his arms, struck that sharp
weapon upon the head of the Kirata, a weapon that was incapable of being
resisted even by solid rocks. But that first of swords, at touch of the
Kirata’s crown, broke into pieces. Phalguna then commenced the conflict
with trees and stones. The illustrious god in the form of the huge-bodied
Kirata, however, bore that shower of trees and rocks with patience. The
mighty son of Pritha then, his mouth smoking with wrath, struck the
invincible god in the form of a Kirata, with hi clenched fists, blows
that descended like thunderbolts. The god in the Kirata form returned
Phalguna’s blows with fierce blows resembling the thunderbolts of Indra.
And in consequence of that conflict of blows between the son of Pandu and
the Kirata, there arose in that place loud and frightful sounds. That
terrible conflict of blows, resembling the conflict of yore between
Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping
the Kirata began to press him with his breast, but the Kirata, possessed
of great strength pressed the insensible son of Pandu with force. And in
consequence of the pressure of their arms and of their breasts, their
bodies began to emit smoke like charcoal in fire. The great god then,
smiting the already smitten son of Pandu, and attacking him in anger with
his full might, deprived him of his senses. Then, O Bharata, Phalguna,
thus pressed by the god of the gods, with limbs, besides, bruised and
mangled, became incapable of motion and was almost reduced to a ball of
flesh. And struck by the illustrious god, he became breathless and,
falling down on earth without power of moving, looked like one that was
dead. Soon, however, he regained consciousness, and, rising from his
prostrate position, with body covered with blood, became filled with
grief. Mentally prostrating himself before the gracious god of gods, and
making a clay image of that deity, he worshipped it, with offerings of
floral garlands. Beholding, however, the garland that he had offered to
the clay image of Bhava, decking the crown of the Kirata, that best of
Pandu’s sons became filled with joy and regained his ease. And he
prostrated himself thereupon at the feet of Bhava, and the god also was
pleased with him. And Hara, beholding the wonder of Arjuna and seeing
that his body had been emaciated with ascetic austerities, spake unto him
in a voice deep as the roaring of the clouds, saying, ‘O Phalguna, I have
been pleased with thee for thy act is without a parallel. There is no
Kshatriya who is equal to thee in courage, and patience. And, O sinless
one, thy strength and prowess are almost equal to mine. O mighty-armed
one, I have been pleased with thee. Behold me, O bull of the Bharata
race! O large-eyed one! I will grant thee eyes (to see me in my true
form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even
the dwellers of heaven; I will as I have been pleased with thee, grant
thee an irresistible weapon. Soon shall thou be able to wield that weapon
of mine.”

Vaisampayana continued, “Phalguna then beheld him--Mahadeva--that god of
blazing splendour-that wielder of the Pinaka-that one who had his abode
on the mountains (of Kailasa)--accompanied by Uma. Bending down on his
knee and bowing with his head, that conqueror of hostile cities-the son
of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, ‘O
Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of
gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know
thee as the Cause of all causes. O thou of three eyes, O lord of all!
Thou art the refuge of all the gods! This universe hath sprung from thee.
Thou art incapable of being vanquished by the three worlds of the
celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and
Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice
of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy
forehead. O Sarva, O thou that rainest objects of desire, O bearer of the
trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator
of all, I bow to thee. O lord of all created things, I worship thee to
obtain thy grace. Thou art the lord of the Ganas, the source of universal
blessing, the Cause of the causes of the universe. Thou art beyond the
foremost of male beings, thou art the highest, thou art the subtlest, O
Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was
even to obtain a sight of thyself that I came to this great mountain,
which is dear to thee and which is the excellent abode of ascetics. Thou
art worshipped of all worlds. O lord, I worship thee to obtain thy grace.
Let not this rashness of mine be regarded as a fault--this combat in
which I was engaged with thee from ignorance. O Sankara, I seek thy
protection. Pardon me all I have done.”

Vaisampayana continued, “Endued with great might, the god whose sign was
the bull, taking into his the handsome hands of Arjuna, smilingly replied
unto him, saying, ‘I have pardoned thee. And the illustrious Hara,
cheerfully clasping Arjuna with his arms, once more consoling Arjuna said
as follows.”



SECTION XL

“Mahadeva said, ‘Thou wert in thy former life Nara, the friend of
Narayana. In Vadari wert thou engaged in fierce ascetic austerities for
several thousands of years. In thee as well as in Vishnu--that first of
male beings--dwelleth great might. Ye both, by your might, hold the
universe; O lord, taking up that fierce bow whose twang resembled the
deep roar of the clouds, thou, as well as Krishna, chastisedest the
Danavas during the coronation of Indra. Even this Gandiva is that bow, O
son of Pritha, fit for thy hands. O foremost of male beings, I snatched
it from thee, helped by my powers of illusion. This couple of quivers,
fit for thee, will again be inexhaustible, O son of Pritha! And, O son of
the Kuru race, thy body will be free from pain and disease. Thy prowess
is incapable of being baffled. I have been pleased with thee. And, O
first of male beings, ask thou of me the boon that thou desirest. O
chastiser of all foes, O giver of proper respect, (to those deserving it)
not even in heaven is there any male being who is equal to thee, nor any
Kshatriya who is thy superior.’

“Arjuna said, ‘O illustrious god having the bull for thy sign, if thou
wilt grant me my desire, I ask of thee, O lord that fierce celestial
weapon wielded by thee and called Brahmasira--that weapon of terrific
prowess which destroyeth, at the end of the Yuga the entire
universe--that weapon by the help of which, O god of gods, I may under
thy grace, obtain victory in the terrible conflict which shall take place
between myself (on one side), and Karna and Bhishma and Kripa and Drona
(on the other)--that weapon by which I may consume in battle Danavas and
Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that
weapon which when hurled with Mantras produceth darts by thousands and
fierce-looking maces and arrows like snakes of virulent poison, and by
means of which I may fight with Bhishma and Drona and Kripa and Karna of
ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even
this is my foremost desire, viz., that I may be able to fight with them
and obtain success.’

Bhava replied, ‘O powerful one. I will give to thee that favourite weapon
of mine called the Pasuputa. O son of Pandu, thou art capable of holding,
hurling, and withdrawing it. Neither the chief himself of the gods, nor
Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How
could men know anything of it? But, O son of Pritha, this weapon should
not be hurled without adequate cause; for if hurled at any foe of little
might it may destroy the whole universe. In the three worlds with all
their mobile and immobile creatures, there is none who is incapable of
being slain by this weapon. And it may be hurled by the mind, by the eye,
by words, and by the bow.’”

Vaisampayana continued, “Hearing these words, the son of Pritha purified
himself. And approaching the lord of the universe with rapt attention, he
said, ‘Instruct me!’ Mahadeva then imparted unto that best of Pandu’s son
the knowledge of that weapon looking like the embodiment of Yama,
together with all the mysteries about hurling and withdrawing it. And
that weapon thence began to wait upon Arjuna as it did upon Sankara, the
lord of Uma. And Arjuna also gladly accepted it. And at the moment the
whole earth, with its mountains and woods and trees and seas and forests
and villages and towns and mines, trembled. And the sounds of conchs and
drums and trumpets by thousands began to be heard. And at that moment
hurricanes and whirlwinds began to blow. And the gods and the Danavas
beheld that terrible weapon in its embodied form stay by the side of
Arjuna of immeasurable energy. And whatever of evil there had been in the
body of Phalguna of immeasurable energy was all dispelled by the touch of
the three-eyed deity. And the three eyed god then commanded Arjuna,
saying, ‘Go thou into heaven.’ Arjuna then, O king, worshipping the god
with bent head, gazed at him, with joined hands. Then the lord of all the
dwellers of heaven, the deity of blazing splendour having his abode on
mountain-breasts, the husband of Uma, the god of passions under complete
control, the source of all blessings, Bhava gave unto Arjuna, that
foremost of men, the great bow called Gandiva, destructive of Danavas and
Pisachas. And the god of gods, then leaving that blessed mountain with
snowy plateaus and vales and caves, favourite resort of sky-ranging great
Rishis, went up, accompanied by Uma into the skies, in the sight of that
foremost of men.”



SECTION XLI

Vaisampayana said, “The wielder of the Pinaka, having the bull for his
sign, thus disappeared in the very sight of the gazing son of Pandu, like
the sun setting in the sight of the world. Arjuna, that slayer of hostile
heroes, wondered much at this, saying, ‘O, I have seen the great god of
gods. ‘Fortunate, indeed I am, and much favoured, for I have both beheld
and touched with my hand the three-eyed Hara the wielder of the Pinaka,
in his boon-giving form. I shall win success. I am already great. My
enemies have already been vanquished by me. My purposes have been already
achieved.’ And while the son of Pritha, endued with immeasurable energy,
was thinking thus, there came to that place Varuna the god of waters,
handsome and of the splendour of the lapis lazuli accompanied by all
kinds of aquatic creatures, and filling all the points of the horizon
with a blazing effulgence. And accompanied by Rivers both male and
female, and Nagas, and Daityas and Sadhyas and inferior deities, Varuna,
the controller and lord of all aquatic creatures, arrived at that spot.
There came also the lord Kuvera of body resembling pure gold, seated on
his car of great splendour, and accompanied by numerous Yakshas. And the
lord of treasures, possessed of great beauty, came there to see Arjuna,
illuminating the firmament with his effulgence. And there came also Yama
himself, of great beauty, the powerful destroyer of all the worlds,
accompanied by those lords of the creation--the Pitris--both embodied and
disembodied. And the god of justice, of inconceivable soul, the son of
Surya, the destroyer of all creatures, with the mace in hand, came there
on his car, illuminating the three worlds with regions of the Guhyakas,
the Gandharvas and the Nagas, like a second Surya as he riseth at the end
of the Yuga. Having arrived there, they beheld, from the effulgent and
variegated summits of the great mountain, Arjuna engaged in ascetic
austerities. And there came in a moment the illustrious Sakra also,
accompanied by his queen, seated on the back of (the celestial elephant)
Airavata, and surrounded also by all the deities. And in consequence of
the white umbrella being held over his head, he looked like the moon amid
fleecy clouds. And eulogised by Gandharvas, and Rishis endued with wealth
of asceticism, the chief of the celestials alighted on a particular
summit of the mountain, like a second sun. Then Yama possessed of great
intelligence, and fully conversant with virtue, who had occupied a summit
on the south, in a voice deep as that of the clouds, said these
auspicious words, ‘Arjuna, behold us, the protectors of the worlds,
arrive here! We will grant thee (spiritual) vision, for thou deservest to
behold us. Thou wert in thy former life a Rishi of immeasurable soul,
known as Nara of great might At the command, O child, of Brahma, thou
hast been born among men! O sinless one, by thee shall be vanquished in
battle the highly virtuous grandsire of the Kurus--Bhishma of great
energy--who is born of the Vasus. Thou shalt also defeat all the
Kshatriyas of fiery energy commanded by the son of Bharadwaja in battle.
Thou shalt also defeat those Danavas of fierce prowess that have been
born amongst men, and those Danavas also that are called Nivatakavachas.
And, O son of the Kuru race, O Dhananjaya, thou shalt also slay Karna of
fierce prowess, who is even a portion of my father Surya, of energy
celebrated throughout the worlds. And, O son of Kunti, smiter of all
foes, thou shalt also slay all the portions of celestials and Danavas and
the Rakshasas that have been incarnate on earth. And slain by thee, these
shall attain to the regions earned by them according to their acts. And,
O Phalguna, the fame of thy achievements will last for ever in the world:
thou hast gratified Mahadeva himself in conflict. Thou shalt, with Vishnu
himself, lighten the burden of the earth. O accept this weapon of
mine--the mace I wield incapable of being baffled by any body. With this
weapon thou wilt achieve great deeds.’”

Vaisampayana continued, “O Janamejaya, the son of Pritha then received
from Yama that weapon duly, along with the Mantras and rite, and the
mysteries of hurling and withdrawing it. Then Varuna, the lord of all
aquatic creatures, blue as the clouds, from a summit he had occupied on
the west, uttered these words, ‘O son of Pritha, thou art the foremost of
Kshatriyas, and engaged in Kshatriya practices. O thou of large coppery
eyes, behold me! I am Varuna, the lord of waters. Hurled by me, my nooses
are incapable of being resisted. O son of Kunti, accept of me these
Varuna weapons along with the mysteries of hurling and withdrawing them.
With these, O hero, in the battle that ensued of your on account of
Taraka (the wife of Vrihaspati), thousands of mighty Daityas were seized
and tied. Accept them of me. Even if Yama himself by thy foe, with these
in thy hands, he will not be able to escape from thee. When thou wilt
armed with these, range over the field of battle, the land, beyond doubt,
will be destitute of Kshatriyas.’”

Vaisampayana continued, “After both Varuna and Yama had given away their
celestial weapons, the lord of treasures having his home on the heights
of Kailasa, then spake, ‘O son of Pandu, O thou of great might and
wisdom, I too have been pleased with thee. And this meeting with thee
giveth me as much pleasure as a meeting with Krishna. O wielder of the
bow with the left hand, O thou of mighty arms, thou wert a god before,
eternal (as other gods). In ancient Kalpas, thou hadst every day gone
through ascetic austerities along with us. O best of men, I grant thee
celestial vision. O thou of mighty arms, thou wilt defeat even invincible
Daityas and Danavas. Accept of me also without loss of time, an excellent
weapon. With this thou wilt be able to consume the ranks of
Dhritarashtra. Take then this favourite weapon of mine called
Antarddhana. Endued with energy and prowess and splendour, it is capable
of sending the foe to sleep. When the illustrious Sankara slew Tripura,
even this was the weapon which he shot and by which many mighty Asuras
were consumed. O thou of invincible prowess I take it up for giving it to
thee. Endued with the dignity of the Meru, thou art competent to hold
this weapon.’”

“After these words had been spoken, the Kuru prince Arjuna endued with
great strength, duly received from Kuvera that celestial weapon. Then the
chief of the celestials addressing Pritha’s son of ceaseless deeds in
sweet words, said, in a voice deep as that the clouds or the kettle-drum,
‘O thou mighty-armed son of Kunti, thou art an ancient god. Thou hast
already achieved the highest success, and acquired the statue of a god.
But, O represser of foes, thou hast yet to accomplish the purposes of the
gods. Thou must ascend to heaven. Therefore prepare thou O hero of great
splendour! My own car with Matali as charioteer, will soon descend on the
earth. Taking thee, O Kaurava, to heaven, I will grant thee there all my
celestial weapons.’”

“Beholding those protectors of the worlds assembled together on the
heights of Himavat, Dhananjaya, the son of Kunti, wondered much, Endued
with great energy, he then duly worshipped the assembled Lokapalas, with
words, water, and fruits. The celestials then returning that worship,
went away. And the gods capable of going everywhere at will, and endued
with the speed of the mind, returned to the places whence they had come.”

“That bull among men--Arjuna--having obtained weapons thus, was filled
with pleasure. And he regarded himself as one whose desires had been
fulfilled and who was crowned with success.”



SECTION XLII

(Indralokagamana Parva)

Vaisampayana said, “After the Lokapalas had gone away, Arjuna--that
slayer of all foes--began to think, O monarch, of the car of Indra! And
as Gudakesa gifted with great intelligence was thinking of it, the car
endued with great effulgence and guided by Matali, came dividing the
clouds and illuminating the firmament and filling the entire welkin with
its rattle deep as the roar of mighty masses of clouds. Swords, and
missiles of terrible forms and maces of frightful description, and winged
darts of celestials splendour and lightnings of the brightest effulgence,
and thunderbolts, and propellors furnished with wheels and worked with
atmosphere expansion and producing sounds loud as the roar of great
masses of clouds, were on that car. And there were also on that car
fierce and huge-bodied Nagas with fiery mouths, and heaps of stones white
as the fleecy clouds. And the car was drawn by ten thousands of horses of
golden hue, endued with the speed of the wind. And furnished with prowess
of illusion, the car was drawn with such speed that the eye could hardly
mark its progress. And Arjuna saw on that car the flag-staff called
Vaijayanta, of blazing effulgence, resembling in hue the emerald or the
dark-blue lotus, and decked with golden ornaments and straight as the
bamboo. And beholding a charioteer decked in gold seated on that car, the
mighty-armed son of Pritha regarded it as belonging to the celestials.
And while Arjuna was occupied with his thoughts regarding the car, the
charioteer Matali, bending himself after descending from the car,
addressed him, saying, ‘O lucky son of Sakra! Sakra himself wisheth to
see thee. Ascend thou without loss of time this car that hath been sent
by Indra. The chief of the immortals, thy father--that god of a hundred
sacrifices--hath commanded me, saying, ‘Bring the son of Kunti hither.
Let the gods behold him.’ And Sankara himself, surrounded by the
celestials and Rishis and Gandharvas and Apsaras, waiteth to behold thee.
At the command of the chastiser of Paka, therefore, ascend thou with me
from this to the region of the celestials. Thou wilt return after
obtaining weapons.’”

“Arjuna replied, ‘O Matali, mount thou without loss of time this
excellent car, a car that cannot be attained even by hundreds of Rajasuya
and horse sacrifices. Even kings of great prosperity who have performed
great sacrifices distinguished by large gifts (to Brahmanas), even gods
and Danavas are not competent to ride this car. He that hath not ascetic
merit is not competent to even see or touch this car, far less to ride on
it. O blessed one, after thou hast ascended, it, and after the horses
have become still, I will ascend it, like a virtuous man stepping into
the high-road of honesty.’”

Vaisampayana continued, “Matali, the charioteer of Sakra, hearing these
words of Arjuna, soon mounted the car and controlled the horses. Arjuna
then, with a cheerful heart, purified himself by a bath in the Ganges.
And the son of Kunti then duly repeated (inaudibly) his customary
prayers. He then, duly and according to the ordinance, gratified the
Pitris with oblations of water. And, lastly, he commenced to invoke the
Mandara--that king of mountains--saying, ‘O mountain, thou art ever the
refuge of holy, heaven-seeking Munis of virtuous conduct and behaviour.
It is through thy grace, O mountain, that Brahmanas and Kshatriyas and
Vaisyas attain heaven, and their anxieties gone, sport with the
celestials. O king of mountains, O mountain, thou art the asylum of
Munis, and thou holdest on thy breast numerous sacred shrines. Happily
have I dwelt on thy heights. I leave thee now, bidding thee farewell. Oft
have I seen thy tablelands and bowers, thy springs and brooks, and the
sacred shrines on thy breast. I have also eaten the savoury fruits
growing on thee, and have slated my thirst with draughts of perfumed
water oozing from the body. I have also drunk the water of thy springs,
sweet as amrita itself. O mountain, as a child sleepeth happily on the
lap of his father, so have I, O king of mountains, O excellent one,
sported on thy breast, echoing with the notes of Apsaras and the chanting
of the Vedas. O mountain, every day have I lived happily on thy
tablelands.’ Thus having bidden farewell to the mountain, that slayer of
hostile heroes--Arjuna--blazing like the Sun himself, ascended the
celestial car. And the Kuru prince gifted with great intelligence, with a
glad heart, coursed through the firmament on that celestial car effulgent
as the sun and of extra-ordinary achievements. And after he had become
invisible to the mortals of the earth, he beheld thousands of cars of
extra-ordinary beauty. And in that region there was no sun or moon or
fire to give light, but it blazed in light of its own, generated by
virtue of ascetic merit. And those brilliant regions that are seen from
the earth in the form of stars, like lamps (in the sky)--so small in
consequence of their distance, though very large--were beheld by the son
of Pandu, stationed in their respective places, full of beauty and
effulgence and blazing with splendour all their own. And there he beheld
royal sages crowned with ascetic success, and heroes who had yielded up
their lives in battle, and those that had acquired heaven by their
ascetic austerities, by hundreds upon hundreds. And there were also
Gandharvas, of bodies blazing like the sun, by thousands upon thousands,
as also Guhyakas and Rishis and numerous tribes of Apsaras. And beholding
those self-effulgent regions, Phalguna became filled with wonder, and
made enquiries of Matali. And Matali also gladly replied unto him,
saying, ‘These, O son of Pritha, are virtuous persons stationed in their
respective places. It is these whom thou hast seen, O exalted one, as
stars, from the earth.’ Then Arjuna saw standing at the gates (Indra’s
region) the handsome and ever victorious elephant--Airavata--furnished
with four tusks, and resembling the mountain of Kailasa with its summits.
And coursing along that path of the Siddhas, that foremost of the Kurus
and the son of Pandu, sat in beauty like Mandhata--that best of kings.
Endued with eyes like lotus leaves, he passed through the region set
apart for virtuous kings. And the celebrated Arjuna having thus passed
through successive regions of heaven at last beheld Amaravati, the city
of Indra.”



SECTION XLIII

Vaisampayana said, “And the city of Indra which Arjuna saw was delightful
and was the resort of Siddhas and Charanas. And it was adorned with the
flowers of every season, and with sacred trees of all kinds. And he
beheld also celestial gardens called Nandana--the favourite resort of
Apsaras. And fanned by the fragrant breezes charged with the farina of
sweet-scented flowers, the trees with their lord of celestial blossoms
seemed to welcome him amongst them. And the region was such that none
could behold it who had not gone through ascetic austerities, or who had
not poured libations on fire. It was a region for the virtuous alone, and
not for those who had turned their back on the field of battle. And none
were competent to see it who had not performed sacrifices or observed
rigid vows, or who were without a knowledge of the Vedas, or who had not
bathed in sacred waters, or who were not distinguished for sacrifices and
gifts. And none were competent to see it who were disturbers of
sacrifices, or who were low, or who drank intoxicating liquors, or who
were violators of their preceptors’ bed, or who were eaters of
(unsanctified) meat, or who were wicked. And having beheld those
celestial gardens resounding with celestial music, the strong-armed son
of Pandu entered the favourite city of Indra. And he beheld there
celestial cars by thousands, capable of going everywhere at will,
stationed in proper places. And he saw tens of thousands of such cars
moving in every direction. And fanned by pleasant breezes charged with
the perfumes of flowers, the son of Pandu was praised by Apsaras and
Gandharvas. And the celestials then, accompanied by the Gandharvas and
Siddhas and great Rishis, cheerfully reverenced Pritha’s son of white
deeds. Benedictions were poured upon him, accompanied by the sounds of
celestial music. The strong-armed son of Pritha then heard around him the
music of conchs and drums. And praised all around, the son of Pritha then
went, at the command of Indra, to that large and extensive starry way
called by the name of Suravithi. There he met with the Sadhyas, the
Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras,
the Brahmarshis of the great splendour, and numerous royal sages with
Dilipa at their head, and Tumvura and Narada, and that couple of
Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that
chastiser of foes--having met and duly saluted them, last of all beheld
the chief of the celestials--the god of a hundred sacrifices. Then the
strong-armed son of Pritha, alighting from the car approached the lord
himself of the gods--his father--that chastiser of Paka. And a beautiful
white umbrella furnished with a golden staff was held over the chief of
the celestials. And he was fanned with a Chamara perfumed with celestial
scents. And he was eulogised by many Gandharvas headed by Viswavasu and
others, by bards and singers, and by foremost Brahmanas chanting Rik and
Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him
by bending his head to the ground. And Indra thereupon embraced him with
his round and plump arms. And taking his hand, Sakra made him sit by him
on a portion of his own seat, that sacred seat which was worshipped by
gods and Rishis. And the lord of the celestials-that slayer of hostile
heroes--smelt the head of Arjuna bending in humility, and even took him
upon his lap. Seated on Sakra’s seat at the command of that god of a
thousand eyes, Pritha’s son of immeasurable energy began to blaze in
splendour like a second Indra. And moved by affection, the slayer of
Vritra, consoling Arjuna, touched his beautiful face with his own
perfumed hands. And the wielder of the thunderbolt, patting and rubbing
gently again and again with his own hands which bore the marks of the
thunderbolt the handsome and huge arms of Arjuna which resembled a couple
of golden columns and which were hard in consequence of drawing the
bowstring and son enhanced the beauty of the assembly, like the sun and
moon god of a thousand eyes--eyeing his son of curly locks smilingly and
with eyes expanded with delight, seemed scarcely to be gratified. The
more he gazed, the more he liked to gaze on. And seated on one seat, the
father and son enhanced the beauty of the assembly, like the sun and moon
beautifying the firmament together on the fourteenth day of the dark
fortnight. And a band of Gandharvas headed by Tumvuru skilled in music
sacred and profane, sang many verses in melodious notes. And Ghritachi
and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and
Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and
Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and
Madhuraswana, these and others by thousands, possessed of eyes like lotus
leaves, who were employed in enticing the hearts of persons practising
rigid austerities, danced there. And possessing slim waists and fair
large hips, they began to perform various evolutions, shaking their deep
bosoms, and casting their glances around, and exhibiting other attractive
attitude capable of stealing the hearts and resolutions and minds of the
spectators.”



SECTION XLIV

Vaisampayana said, “The gods and the Gandharvas then, understanding the
wishes of India, procured an excellent Arghya and reverenced the son of
Pritha in a hurry. And giving water to wash both his feet and face, they
caused the prince to enter the palace of Indra. And thus worshipped,
Jishnu continued to live in the abode of his father. And the son of Pandu
continued all the while to acquire celestial weapons, together with the
means of withdrawing them. And he received from the hands of Sakra his
favourite weapon of irresistible force, viz., the thunder-bolt and those
other weapons also, of tremendous roar, viz., the lightnings of heaven,
whose flashes are inferable from the appearance of clouds and (the
dancing of) peacocks. And the son of Pandu, after he had obtained those
weapons, recollected his brothers. And at the command of Indra, however,
he lived for full five years in heaven, surrounded by every comfort and
luxury.

“After some time, when Arjuna had obtained all the weapons. Indra
addressed him in due time, saying, ‘O son of Kunti, learn thou music and
dancing from Chitrasena. Learn the instrumental music that is current
among the celestials and which existeth not in the world of men, for, O
son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as
a friend unto Arjuna. And the son of Pritha lived happily in peace with
Chitrasena. And Chitrasena instructed Arjuna all the while in music;
vocal and instrumental and in dancing. But the active Arjuna obtained no
peace of mind, remembering the unfair play at dice of Sakuni, the son of
Suvala, and thinking with rage of Dussasana and his death. When however,
his friendship with Chitrasena had ripened fully, he at times learned the
unrivalled dance and music practised among the Gandharvas. And at last
having learnt various kinds of dance and diverse species of music, both
vocal and instrumental, that slayer of hostile heroes obtained no peace
of mind remembering his brothers and mother Kunti.”



SECTION XLV

Vaisampayana said, “One day, knowing that Arjuna’s glances were cast upon
Urvasi, Vasava, calling Chitrasena to himself, addressed him in private
saying, ‘O king of Gandharvas, I am pleased; go thou as my messenger to
that foremost of Apsaras, Urvasi, and let her wait upon that tiger among
men, Phalguna. Tell her, saying these words of mine, ‘As through my
instrumentality Arjuna hath learnt all the weapons and other arts,
worshipped by all, so shouldst thou make him conversant with the arts of
acquitting one’s self in female company.’ Thus addressed by Indra, the
chief of the Gandharvas in obedience to that command of Vasava, soon went
to Urvasi that foremost of Apsaras. And as he saw her, she recognised him
and delighted him by the welcome she offered and the salutation she gave.
And seated at ease he then smilingly addressed Urvasi, who also was
seated at ease, saying, ‘Let it be known, O thou of fair hips, that I
come hither despatched by the one sole lord of heaven who asketh of thee
a favour. He who is known amongst gods and men for his many inborn
virtues, for his grace, behaviour, beauty of person, vows and
self-control; who is noted for might and prowess, and respected by the
virtuous, and ready-witted; who is endued with genius and splendid
energy, is of a forgiving temper and without malice of any kind; who hath
studied the four Vedas with their branches, and the Upanishads, and the
Puranas also; who is endued with devotion to his preceptors and with
intellect possessed of the eight attributes, who by his abstinence,
ability, origin and age, is alone capable of protecting the celestial
regions like Mahavat himself; who is never boastful; who showeth proper
respect to all; who beholdeth the minutest things as clearly as if those
were gross and large; who is sweet-speeched; who showereth diverse kinds
of food and drink on his friends and dependents; who is truthful,
worshipped of all, eloquent, handsome, and without pride; who is kind to
those devoted to him, and universally pleasing and dear to all; who is
firm in promise; who is equal to even Mahendra and Varuna in respect of
every desirable attribute, viz., Arjuna, is known to thee. O Urvasi, know
thou that hero is to be made to taste the joys of heaven. Commanded by
Indra, let him today obtain thy feet. Do this, O amiable one, for
Dhananjaya is inclined to thee.’

“Thus addressed, Urvasi of faultless features assumed a smiling face, and
receiving the words of the Gandharva with high respect, answered with a
glad heart, saying, ‘Hearing of the virtues that should adorn men, as
unfolded by thee, I would bestow my favours upon any one who happened to
possess them. Why should I not then, choose Arjuna for a lover? At the
command of Indra, and for my friendship for thee, and moved also by the
numerous virtues of Phalguna, I am already under the influence of the god
of love. Go thou, therefore, to the place thou desirest. I shall gladly
go to Arjuna.’”



SECTION XLVI

Vaisampayana said, ‘Having thus sent away the Gandharva successful in his
mission, Urvasi of luminous smiles, moved by the desire of possessing
Phalguna, took a bath. And having performed her ablutions, she decked
herself in charming ornaments and splendid garlands of celestial odour.
And inflamed by the god of love, and her heart pierced through and
through by the shafts shot by Manmatha keeping in view the beauty of
Arjuna, and her imagination wholly taken up by the thoughts of Arjuna,
she mentally sported with him on a wide and excellent bed laid over with
celestial sheets. And when the twilight had deepened and the moon was up,
that Apsara of high hips sent out for the mansions of Arjuna. And in that
mood and with her crisp, soft and long braids decked with bunches of
flowers, she looked extremely beautiful. With her beauty and grace, and
the charm of the motions of her eye-brows and of her soft accents, and
her own moon like face, she seemed to tread, challenging the moon
himself. And as she proceeded, her deep, finely tapering bosoms, decked
with a chain of gold and adorned with celestial unguents and smeared with
fragrant sandal paste, began to tremble. And in consequence of the weight
of her bosoms, she was forced to slightly stoop forward at every step,
bending her waist exceedingly beautiful with three folds. And her loins
of faultless shape, the elegant abode of the god of love, furnished with
fair and high and round hips and wide at their lower part as a hill, and
decked with chains of gold, and capable of shaking the saintship of
anchorites, being decked with thin attire, appeared highly graceful. And
her feet with fair suppressed ankles, and possessing flat soles and
straight toes of the colour of burnished copper and dorsum high and
curved like tortoise back and marked by the wearing of ornaments
furnished with rows of little bells, looked exceedingly handsome. And
exhilarated with a little liquor which she had taken, and excited by
desire, and moving in diverse attitudes and expressing a sensation of
delight, she looked more handsome than usual. And though heaven abounded
with many wonderful objects, yet when Urvasi proceeded in this manner,
the Siddhas and Charanas and Gandharvas regarded her to be the handsomest
object they had cast their eyes upon. And the upper half of her body clad
in an attire of fine texture and cloudy hues, she looked resplendent like
a digit of the moon in the firmament shrouded by fleecy clouds. And
endued with the speed of the winds or the mind, she of luminous smiles
soon reached the mansion of Phalguna, the son of Pandu. And, O best of
men, Urvasi of beautiful eyes, having arrived at the gate of Arjuna’s
abode, sent word through the keeper in attendance. And (on receiving
permission), she soon entered that brilliant and charming palace. But, O
monarch, upon beholding her at night in his mansion, Arjuna, with a
fearstricken heart, stepped up to receive her with respect and as soon as
he saw her, the son of Pritha, from modesty, closed his eyes. And
saluting her, he offered the Apsara such worship as is offered unto a
superior. And Arjuna said, ‘O thou foremost of the Apsaras, I reverence
thee by bending my head down. O lady, let me know thy commands. I wait
upon thee as thy servant.’”

Vaisampayana continued, ‘Hearing these words of Phalguna, Urvasi became
deprived of her senses. And she soon represented unto Arjuna all that had
passed between her and the Gandharva, Chitrasena. And she said, ‘O best
of men, I shall tell thee all that hath passed between me and Chitrasena,
and why I have come hither. On account of thy coming here, O Arjuna,
Mahendra had convened a large and charming assembly, in which celestial
festivities were held. Unto that assembly came, O best of men, the Rudras
and the Adityas and the Aswins and the Vasus. And there came also numbers
of great Rishis and royal sages and Siddhas and Charanas and Yakshas and
great Nagas. And, O thou of expansive eyes, the members of the assembly
resplendent as fire or the sun or the moon, having taken their seats
according to rank, honour, and prowess, O son of Sakra, the Gandharvas
began to strike the Vinas and sing charming songs of celestial melody.
And, O perpetuator of the Kuru race, the principal Apsaras also commenced
to dance. Then, O son of Pritha, thou hadst looked on me only with a
steadfast gaze. When that assembly of the celestials broke, commanded by
thy father, the gods went away to their respective places. And the
principal Apsaras also went away to their abodes, and others also, O
slayer of foes, commanded by thy father and obtaining his leave. It was
then that Chitrasena sent to me by Sakra, and arriving at my abode. O
thou of eyes like lotus leaves, he addressed me, saying, ‘O thou of the
fairest complexion, I have been sent unto thee by the chief of the
celestials. Do thou something that would be agreeable to Mahendra and
myself and to thyself also. O thou of fair hips, seek thou to please
Arjuna, who is brave in battle even like Sakra himself, and who is always
possessed of magnanimity.’ Even these, O son of Pritha, were his words.
Thus, O sinless one, commanded by him and thy father also, I come to thee
in order to wait upon thee, O slayer of foes. My heart hath been
attracted by thy virtues, and am already under the influence of the god
of love. And, O hero, even this is my wish, and I have cherished it for
ever!”

Vaisampayana continued, “While in heaven, hearing her speak in this
strain, Arjuna was overcome with bashfulness. And shutting his ears with
his hands, he said, ‘O blessed lady, fie on my sense of hearing, when
thou speakest thus to me. For, O thou of beautiful face, thou art
certainly equal in my estimation unto the wife of a superior. Even as
Kunti here even this is my wish, and I have cherished it for ever!”

[Some text is obviously missing here--JBH] of high fortune or Sachi the
queen of Indra, art thou to me, O auspicious one, of this there is no
doubt! That I had gazed particularly at thee, O blessed one, is true.
There was a reason for it. I shall truly tell it to thee, O thou of
luminous smiles! In the assembly I gazed at thee with eyes expanded in
delight, thinking, ‘Even this blooming lady is the mother of the Kaurava
race.’ O blessed Apsara, it behoveth thee not to entertain other feelings
towards me, for thou art superior to my superiors, being the parent of my
race.’”

“Hearing these words of Arjuna, Urvasi answered, saying, ‘O son of The
chief of the celestials, we Apsaras are free and unconfined in our
choice. It behoveth thee not, therefore, to esteem me as thy superior.
The sons and grandsons of Puru’s race, that have come hither in
consequence of ascetic merit do all sport with us, without incurring any
sin. Relent, therefore, O hero, it behoveth thee not to send me away. I
am burning with desire. I am devoted to thee. Accept me, O thou giver of
proper respect.’”

“Arjuna replied, ‘O beautiful lady of features perfectly faultless,
listen. I truly tell thee. Let the four directions and the transverse
directions, let also the gods listen. O sinless one, as Kunti, or Madri,
or Sachi, is to me, so art thou, the parent of my race, an object of
reverence to me. Return, O thou of the fairest complexion: I bend my head
unto thee, and prostrate myself at thy feet. Thou deservest my worship as
my own mother; and it behoveth thee to protect me as a son.’”

Vaisampayana continued, “Thus addressed by Partha, Urvasi was deprived of
her senses by wrath. Trembling with rage, and contracting her brows, she
cursed Arjuna, saying, ‘Since thou disregardest a woman come to thy
mansion at the command of thy father and of her own motion--a woman,
besides, who is pierced by the shafts of Kama, therefore, O Partha, thou
shalt have to pass thy time among females unregarded, and as a dancer,
and destitute of manhood and scorned as a eunuch.’”

Vaisampayana continued, “Having cursed Arjuna thus, Urvasi’s lips still
quivered in anger, herself breathing heavily all the while. And she soon
returned to her own abode. And that slayer of foes, Arjuna also sought
Chitrasena without loss of time. And having found him, he told him all
that had passed between him and Urvasi in the night. And he told
Chitrasena everything as it had happened, repeatedly referring to the
curse pronounced upon him. And Chitrasena also represented everything
unto Sakra. And Harivahana, calling his son unto himself in private, and
consoling him in sweet words, smilingly said, ‘O thou best of beings,
having obtained thee, O child, Pritha hath to-day become a truly blessed
mother. O mighty-armed one, thou hast now vanquished even Rishis by the
patience and self-control. But, O giver of proper respect, the curse that
Urvasi hath denounced on thee will be to thy benefit,

O child, and stand thee in good stead. O sinless one, ye will have on
earth to pass the thirteenth year (of your exile), unknown to all. It is
then that thou shalt suffer the curse of Urvasi. And having passed one
year as a dancer without manhood, thou shalt regain thy power on the
expiration of the term.’”

“Thus addressed by Sakra, that slayer of hostile heroes, Phalguna,
experienced great delight and ceased to think of the curse. And
Dhananjaya, the son of Pandu, sported in regions of heaven with the
Gandharva Chitrasena of great celebrity.”

“The desires of the man that listeneth to this history of the son of
Pandu never run after lustful ends. The foremost of men, by listening to
this account of the awfully pure conduct of Phalguna, the son of the lord
of the celestials, become void of pride and arrogance and wrath and other
faults, and ascending to heaven, sport there in bliss.”



SECTION XLVII

Vaisampayana said, “One day, the great Rishi Lomasa in course of his
wanderings, went to the abode of Indra, desirous of beholding the lord of
the celestials. And the great Muni, having approached the chief of the
gods, bowed to him respectfully. And he beheld the son of Pandu occupying
half of the seat of Vasava. And worshipped by the great Rishis, that
foremost of Brahmanas sat on an excellent seat at the desire of Sakra.
And beholding Arjuna seated on Indra’s seat, the Rishi began to think as
to how Arjuna who was a Kshatriya had attained to the seat of Sakra
himself. What acts of merit had been performed by him and what regions,
had been conquered by him (by ascetic merit), that he had obtained a seat
that was worshipped by the gods themselves? And as the Rishi was employed
with these thoughts, Sakra, the slayer of Vritra, came to know of them.
And having known them, the lord of Sachi addressed Lomasa with a smile
and said, ‘Listen, O Brahmarshi, about what is now passing in thy mind.
This one is no mortal though he hath taken his birth among men. O great
Rishi, the mighty-armed hero is even my son born of Kunti. He hath come
hither, in order to acquire weapons for some purpose. Alas! dost thou not
recognise him as an ancient Rishi of the highest merit? Listen to me, O
Brahamana, as I tell thee who is and why he hath come to me. Those
ancient and excellent Rishis who were known by the names of Nara and
Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya.
And those Rishis, celebrated throughout the three worlds, and known by
the names of Nara and Narayana have, for the accomplishment of a certain
purpose, been born on earth--for the acquisition of virtue. That sacred
asylum which even gods and illustrious Rishis are not competent to
behold, and which is known throughout the world by the name of Vadari,
and situate by the source of the Ganga, which is worshipped by the
Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and
Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my
desire, been born on earth, and endued with mighty energy, will lighten
the burden thereof. Besides this, there are certain Asuras known as
Nivatakavachas, who, proud of the boon they have acquired, are employed
in doing us injuries. Boastful of their strength, they are even now
planning the destruction of the gods, for, having received a boon, they
no longer regard the gods. Those fierce and mighty Danavas live in the
nether regions. Even all the celestials together are incapable of
fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed
who is known on earth as Kapila, and whose glance alone, O exalted one,
destroyed the illustrious sons of Sagara, when they approached him with
loud sounds in the bowels of the earth,--that illustrious and invincible
Hari is capable, O Brahmana of doing us a great service. Either he or
Partha or both may do us that great service, without doubt. Verily as the
illustrious Hari had slain the Nagas in the great lake, he, by sight
alone, is capable of slaying those Asuras called the Nivatakavachas,
along with their followers. But the slayer of Madhu should not be urged
when the task is insignificant. A mighty mass of energy that he is. It
swelleth to increasing proportions, it may consume the whole universe.
This Arjuna also is competent to encounter them all, and the hero having
slain them in battle, will go back to the world of men. Go thou at my
request to earth. Thou wilt behold the brave Yudhishthira living in the
woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of
unbaffled prowess in battle, that he should not be anxious on account of
Phalguna, for that hero will return to earth a thorough master of
weapons, for without sanctified prowess of arms, and without skill in
weapons, he would not be able to encounter Bhishma and Drona and others
in battle. Thou wilt also represent unto Yudhishthira that the
illustrious and mighty-armed Gudakesa, having obtained weapons, hath also
mastered the science of celestial dancing and music both instrumental and
vocal. And thou wilt also tell him, O king of men, O slayer of foes,
thyself also, accompanied by all thy brothers, should see the various
sacred shrines. For having bathed in different sacred waters, thou wilt
be cleansed from thy sins, and the fever of thy heart will abate. And
then thou wilt be able to enjoy thy kingdom, happy in the thought that
thy sins have been washed off. And, O foremost of Brahmanas, endued with
ascetic power, it behoveth thee also to protect Yudhishthira during his
wandering over the earth. Fierce Rakshasas ever live in mountain
fastnesses and rugged steppes. Protect thou the king from those
cannibals.’

“After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently
addressed that Rishi, saying, ‘Protect thou ever the son of Pandu. O best
of men, let the king, O great Rishi, protected by thee, visit the various
places of pilgrimage and give away unto Brahmanas in charity.’”

Vaisampayana continued, “The mighty ascetic Lomasa, having answered both
saying, ‘So be it,’ set out for the earth, desirous of arriving at
Kamvaka. And having arrived at those woods, he beheld the slayer of foes
and son of Kunti, king Yudhishthira the just, surrounded by ascetics and
his younger brothers.”



SECTION XLVIII

Janamejaya said, “These feats of Pritha’s son endued with immeasurable
energy, were certainly marvellous. O Brahmana, what did Dhritarashtra of
great wisdom say, when he heard of them?”

Vaisampayana said, “Amvika’s son, king Dhritarashtra, having heard of
Arjuna’s arrival and stay at Indra’s abode, from Dwaipayana, that
foremost of Rishis, spake unto Sanjaya, saying, ‘O charioteer, dost thou
know in detail the acts of the intelligent Arjuna, of which I have heard
from beginning to end? O charioteer, my wretched and sinful son is even
now engaged in a policy of the most vulgar kind. Of wicked soul, he will
certainly depopulate the earth. The illustrious person whose words even
in jest are true, and who hath Dhananjaya to fight for him, is sure to
win the three worlds. Who that is even beyond the influence of Death and
Decay will be able to stay before Arjuna, when he will scatter his barbed
and sharp-pointed arrows whetted on stone? My wretched sons, who have to
fight with the invincible Pandavas are indeed, all doomed. Reflecting day
and night, I see not the warrior amongst us that is able to stay in
battle before the wielder of the Gandiva. If Drona, or Karna, or even
Bhishma advance against him in battle, a great calamity is likely to
befall the earth. But even in that case, I see not the way to our success
Karna is kind and forgetful. The preceptor Drona is old, and the teacher
(of Arjuna) Arjuna, however, is wrathful, and strong, and proud, and of
firm and steady prowess. As all these warriors are invincible, a terrible
fight will take place between them. All of them are heroes skilled in
weapons and of great reputation. They would not wish for the sovereignty
of the world, if it was to be purchased by defeat. Indeed, peace will be
restored only on the death of these or of Phalguna. The slayer of Arjuna,
however, existeth not, nor doth one that can vanquish him. Oh, how shall
that wrath of his which hath myself for its object be pacified. Equal
unto the chief of the celestials, that hero gratified Agni at Khandava
and vanquished all the monarchs of the earth on the occasion of the great
Rajasuya. O Sanjaya, the thunder-bolt falling on the mountain top,
leaveth a portion unconsumed; but the shafts, O child, that are shot by
Kiriti leave not a rack behind. As the rays of the sun heat this mobile
and immobile universe, so will the shafts shot by Arjuna’s hands scorch
my sons. It seemeth to me that the Chamus of the Bharatas, terrified at
the clatter of Arjuna’s chariot-wheels, are already broken through in all
directions. Vidhatri hath created Arjuna as an all-consuming Destroyer.
He stayeth in battle as a foe, vomitting and scattering swarms of arrows.
Who is there that will defeat him?”



SECTION XLIX

“Sanjaya said, ‘That which hath been uttered by thee, O king, with
respect to Duryodhana is all true. Nothing that thou hast said, O lord of
the earth, is untrue. The Pandavas of immeasurable energy have been
filled with rage at the sight of Krishna their wedded wife of pure
fame--brought in the midst of the assembly. Hearing also those cruel
words of Dussasana and Karna, they have been so incensed, O king, that
they will not, I ween, forgive (the Kurus) on my account. I have heard, O
king, how Arjuna hath gratified in battle by means of his bow the god of
gods--Sthanu of eleven forms. The illustrious lord of all the
gods--Kapardin himself--desirous of testing Phalguna, fought with him,
having assumed the guise of a Kirata. And there it was that the Lokapala,
in order to give away their weapons unto that bull of the Kuru race,
showed themselves unto him of undeteriorating prowess. What other man on
earth, except Phalguna, would strive to have a sight of these gods in
their own forms? And, O king, who is there that will weaken in battle
Arjuna, who could not be weakened by Maheswara himself possessed of eight
forms? Thy sons, having dragged Draupadi, and thereby incensed the sons
of Pandu, have brought this frightful and horrifying calamity upon
themselves. Beholding Duryodhana showing both his thighs unto Draupadi,
Bhima said with quivering lips, ‘wretch! those thighs of thine will I
smash with my fierce descending mace, on the expiration of thirteen
years.’ All the sons of Pandu are the foremost of smiters; all of them
are of immeasurable energy; all of them are well-versed in every kind of
weapons. For these, they are incapable of being vanquished even by the
gods. Incensed at the insult offered to their wedded wife, Pritha’s sons,
urged by wrath, will, I ween, slay all thy sons in battle.’

“Dhritarashtra said, ‘O charioteer, what mischief hath been done by Karna
uttering those cruel words, to the sons of Pandu! Was not the enmity
sufficient that was provoked by bringing Krishna into the assembly? How
can my wicked sons live, whose eldest brother and preceptor walketh not
in the path of righteousness? Seeing me void of eye-sight, and incapable
of exerting myself actively, my wretched son, O charioteer, believeth me
to be a fool, and listeneth not to my words. Those wretches also that are
his counsellors, viz., Karna and Suvala, and others, always pander to his
vices, as he is incapable of understanding things rightly. The shafts
that Arjuna of immeasurable prowess may lightly shoot, are capable of
consuming all my sons, leave alone those shafts that he will shoot,
impelled by anger. The arrows urged by the might of Arjuna’s arms and
shot from his large bow, and inspired with mantras capable of converting
them into celestial weapons can chastise the celestials themselves. He
who hath for his counsellor and protector and friend that smiter of
sinful men--the lord of the three worlds--Hari himself--encountereth
nothing that he cannot conquer. This, O Sanjaya, is most marvellous in
Arjuna that, as we have heard, he hath been clasped by Mahadeva in his
arms. That also which Phalguna, assisted by Damodara did of old towards
helping Agni in the conflagration of Khandava, hath been witnessed by all
the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata
race become enraged, surely my sons along with their friends and the
Suvalas are all unequal to fight with them.’”



SECTION L

Janamejaya said, “Having sent the heroic sons of Pandu into exile, these
lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the
king permit his foolish son Duryodhana to thus incense those mighty
warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food
of the sons of Pandu, while they lived in the woods? Was it of the
wilderness, or was it the produce of cultivation?”

Vaisampayana said, “Those bulls among men, collecting the produce of the
wilderness and killing the deer with pure arrows, first dedicated a
portion of the food to the Brahmanas, and themselves are the rest. For, O
king, while those heroes wielding large bows lived in the woods, they
were followed by Brahmanas of both classes, viz., those worshipping with
fire and those worshipping without it. And there were ten thousand
illustrious Snataka Brahmanas, all conversant with the means of
salvation, whom Yudhishthira supported in the woods. And killing with
arrows Rurus and the black deer and other kinds of clean animals of the
wilderness, he gave them unto those Brahmanas. And no one that lived with
Yudhishthira looked pale or ill, or was lean or weak, or was melancholy
or terrified. And the chief of the Kurus--the virtuous king
Yudhishthira--maintained his brothers as if they were his sons, and his
relatives as if they were his uterine brothers. And Draupadi of pure fame
fed her husbands and the Brahmanas, as if she was their mother; and last
of all took her food herself. And the king himself wending towards the
east, and Bhima, towards the south, and the twins, towards the west and
the north, daily killed with bow in hand the deer of the forest, for the
sake of meat. And it was that the Pandavas lived for five years in the
woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all
the while in study and prayers and sacrifices.”



SECTION LI

Vaisampayana said, “That bull among men--Dhritarashtra--the son of
Amvika, having heard of this wonderful way of life--so above that of
men--of the sons of Pandu, was filled with anxiety and grief. And
overwhelmed with melancholy and sighing heavily and hot, that monarch,
addressing his charioteer Sanjaya, said, ‘O charioteer, a moment’s peace
I have not, either during the day or the night, thinking of the terrible
misbehaviour of my sons arising out of their past gambling, and thinking
also of the heroism, the patience, the high intelligence, the unbearable
prowess, and the extraordinary love unto one another of the sons of
Pandu. Amongst the Pandavas, the illustrious Nakula and Sahadeva, of
celestial origin and equal unto the chief himself of the celestials in
splendour, are invincible in battle. They are firm in the wielding of
weapons, capable of shooting at a long distance, resolute in battle, of
remarkable lightness of hand, of wrath that is not easily quelled,
possessed of great steadiness, and endued with activity. Possessed of the
prowess of lions and unbearable as the Aswins themselves, when they will
come to the field of battle with Bhima and Arjuna in front, I see, O
Sanjaya, that my soldiers will all be slain without a remnant. Those
mighty warriors of celestial origin, unrivalled in battle by anybody,
filled with rage at the remembrance of that insult to Draupadi, will show
no forgiveness. The mighty warriors of the Vrishnis also, and the
Panchalas of great energy, and the sons of Pritha themselves, led by
Vasudeva of unbaffled prowess, will blast my legions. O charioteer, all
the warriors on my side assembled together, are not competent to bear the
impetus of the Vrishnis alone when commanded by Rama and Krishna. And
amongst them will move that great warrior Bhima of terrible prowess,
armed with his iron mace held on high and capable of slaying every hero.
And high above the din will be heard the twang of the Gandiva loud as the
thunder of heaven. The impetus of Bhima’s mace and the loud twang of the
Gandiva are incapable of being stood against by any of the kings on my
side. It is then, O Sanjaya, that obedient as I have been to the voice of
Duryodhana, I shall have to call back the rejected counsels of my
friends--counsels that I should have attended to in time.’”

Sanjaya said, “This hath been thy great fault, O king, viz., that though
capable, thou didst not, from affection prevent thy son from doing what
he hath done. The slayer of Madhu, that hero of unfading glory, hearing
that the Pandavas had been defeated at dice, soon went to the woods of
Kamyaka and consoled them there. And Draupadi’s sons also headed by
Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty warriors,
the Kekayas, all went there. All that was said by these warriors at the
sight of Pandu’s son defeated at dice, was learnt by me through our
spies. I have also told thee all, O king. When the slayer of Madhu met
the Pandavas, they requested him to become the charioteer of Phalguna in
battle. Hari himself, thus requested, answered them, saying, ‘so be it.’
And even Krishna himself beholding the sons of Pritha dressed in deer
skins, became filled with rage, and addressing Yudhishthira, said, ‘That
prosperity which the sons of Pritha had acquired at Indraprastha, and
which, unobtainable by other kings, was beheld by me at the Rajasuya
sacrifice, at which, besides, I saw all kings, even those of the Vangas
and Angas and Paundras and Odras and Cholas and Dravidas and Andhakas,
and the chiefs of many islands and countries on the sea-board as also of
frontier states, including the rulers of the Sinhalas, the barbarous
mlecchas, the natives of Lanka, and all the kings of the West by
hundreds, and all the chiefs of the sea-coast, and the kings of the
Pahlavas and the Daradas and the various tribes of the Kiratas and
Yavanas and Sakras and the Harahunas and Chinas and Tukharas and the
Sindhavas and the Jagudas and the Ramathas and the Mundas and the
inhabitants of the kingdom of women and the Tanganas and the Kekayas and
the Malavas and the inhabitants of Kasmira, afraid of the prowess of your
weapons, present in obedience to your invitation, performing various
offices,--that prosperity, O king, so unstable and waiting at present on
the foe, I shall restore to thee, depriving thy foe of his very life. I
shall, O chief of the Kurus, assisted by Rama and Bhima and Arjuna and
the twins and Akrura and Gada and Shamva and Pradyumna and Ahuka and the
heroic Dhrishtadyumna and the son of Sisupala, slay in battle in course
of a day Duryodhana and Karna and Dussasana and Suvala’s son and all
others who may fight against us. And thou shalt, O Bharata, living at
Hastinapura along with thy brothers, and snatching from Dhritarashtra’s
party the prosperity they are enjoying, rule this earth.’ Even these, O
king, were Krishna’s words unto Yudhishthira, who, on the conclusion of
Krishna’s speech, addressed him in that meeting of heroes and in the
hearing of all those brave warriors headed by Dhrishtadyumna, saying, ‘O
Janardana, I accept these words of thine as truth. O thou of mighty arms,
do thou, however, slay my enemies along with all their followers on the
expiry of thirteen years. O Kesava, promise this truly unto me. I
promised in the presence of the king to live in the forest as I am now
living.’ Consenting to these words of king Yudhishthira the just, his
counsellors headed by Dhrishtadyumna soon pacified the incensed Kesava
with sweet words and expressions suitable to the occasion. And they also
said unto Draupadi of pure deeds in the hearing of Vasudeva himself,
these words, ‘O lady, in consequence of thy anger, Duryodhana shall lay
down his life. We promise it, O thou of the fairest complexion.
Therefore, grieve no more. O Krishna, those that mocked thee, beholding
thee won at dice, shall reap the fruit of their act. Beasts of prey and
birds shall eat their flesh, and mock them thus. Jackals and vultures
will drink their blood. And, O Krishna, thou shalt behold the bodies of
those wretches that dragged thee by the hair prostrate on the earth,
dragged and eaten by carnivorous animals. They also that gave thee pain
and disregarded thee shall lie on the earth destitute of their heads, and
the earth herself shall drink their blood.’ These and other speeches of
various kinds were uttered there, O king, by those bulls of the Bharata
race. All of them are endued with energy and bravery, and marked with the
marks of battle. On the expiration of the thirteenth year, those mighty
warriors, chosen by Yudhishthira and headed by Vasudeva, will come (to
the field of battle). Rama and Krishna and Dhananjaya and Pradyumna and
Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya
princes and the Panchala princes, accompanied by the king of Matsya,
these all, illustrious and celebrated and invincible heroes, with their
followers and troops, will come. Who is there that, desiring to live,
will encounter these in battle, resembling angry lions of erect manes?’

“Dhritarashtra said, “What Vidura told me at the time of the game at
dice, ‘If thou seekest, O king, to vanquish the Pandavas (at dice), then
certainly a terrible blood-shed ending in the destruction of all the
Kurus will be the result,’ I think it is about to be realised. As Vidura
told me of old, without doubt a terrible battle will take place, as soon
as the pledged period of the Pandavas expireth.’”



SECTION LII

(Nalopakhyana Parva)

Janamejaya said, “When the high-souled Partha went to Indra’s region for
obtaining weapons, what did Yudhishthira and the other sons of Pandu do?”

Vaisampayana said, “When the high-souled Partha went to Indra’s region
for obtaining weapons, those bulls of the Bharata race continued to dwell
with Krishna in (the woods of) Kamyaka. One day, those foremost of the
Bharatas, afflicted with grief, were seated with Krishna on a clean and
solitary sward. Grieving for Dhananjaya, overwhelmed with sorrow, their
voices were choked with weeping. Tortured by Dhananjaya’s absence, grief
afflicted them equally. And filled with sorrow at their separation from
Arjuna and at the loss of their kingdom, the mighty-armed Bhima among
them addressed Yudhishthira, saying, “That Bull of the Bharata race,
Arjuna, O great king, on whom depend the lives of Pandu’s sons, and on
whose death the Panchalas as also ourselves with our sons and Satyaki and
Vasudeva are sure to die, hath gone away at thy behest. What can be
sadder than this that the virtuous Vibhatsu hath gone away at thy
command, thinking of his many griefs? Depending upon the might of that
illustrious hero’s arms, regard our foes as already vanquished in battle,
and the whole earth itself as already acquired by us. It was for the sake
of that mighty warrior that I refrained from sending to the other world
all the Dhartarashtras along with the Suvalas, in the midst of the
assembly. Gifted with might of arms, and supported by Vasudeva, we have
to suppress the wrath that hath been roused in us, because thou art the
root of that wrath. Indeed, with Krishna’s help, slaying our foes headed
by Karna, we are able to rule the entire earth (thus) conquered by our
own arms. Endued with manliness, we are yet overwhelmed with calamities,
in consequence of thy gambling vice, while the foolish null of
Dhritarashtra are growing stronger with the tributes (gathered from
dependent kings). O mighty monarch, it behoveth thee to keep in view the
duties of the Kshatriya. O great king, it is not the duty of a Khsatriya
to live in the woods. The wise are of the opinion that to rule is the
foremost duty of a Kshatriya. O king, thou art conversant with Kshatriya
morality. Do not, therefore, deviate from the path of duty. Turning away
from the woods, let us, summoning Partha and Janardana, slay, O king, the
sons of Dhritarashtra, even before the twelve years are complete. O
illustrious monarch O king of kings, even if these Dhartarashtras be
surrounded by soldiers in array of battle, I shall send them to the other
world by dint of might alone. I shall slay all the sons of Dhritarashtra
along with the Sauvalas, indeed, Duryodhana, Karna, and any one else that
will fight with me. And after I shall have slain all our foes, thou mayst
come back unto the woods. By acting thus, O king, no fault will be thine.
(Or if any sin be thine), O represser of foes, O mighty monarch, washing
it off, O sire, by various sacrifices, we may ascend to a superior
heaven. Such a consummation may come to pass, if our king proveth not
unwise or procrastinating. Thou art, however, virtuous. Verily the
deceitful should be destroyed by deceit. To slay the deceitful by deceit,
is not regarded as sinful. O Bharata, it is, also said by those versed in
morality that one day and night is, O great prince, equal unto a full
year. The Veda text also, exalted one, is often heard, signifying that a
year is equivalent to a day when passed in the observance of certain
difficult vows. O thou of unfading glory, if the Vedas are an authority
with thee, regard thou the period of a day and something more as the
equivalent of thirteen years. O represser of foes, this is the time to
slay Duryodhana with his adherents. Else, O king, he will beforehand
bring the whole earth obedient to his will. O foremost of monarchs, all
this is the result of thy addiction to gambling. We are on the verge of
destruction already, in consequence of thy promise of living one year
undiscovered. I do not find the country where, if we live, the
wicked-minded Suyodhana may not be able to trace us by his spies. And
finding us out, that wretch will again deceitfully send us into such
exile in the woods. Or if that sinful one beholdeth us emerge, after the
expiry of the pledged period of non-discovery, he will again invite thee,
O great king, to dice, and the play will once more begin. Summoned once
more, thou wilt again efface thyself at dice. Thou art not skilled at
dice, and when summoned at play, thou wilt be deprived of thy senses.
Therefore, O mighty monarch thou wilt have to lead a life in the woods
again. If, O mighty king, it behoveth thee not to make us wretched for
life, observe thou fully the ordinance of the Vedas, (which inculcateth
that) verily the deceitful ought to be slain by deceit. If I but have thy
command I would go (to Hastinapura) and, even as fire falling upon a heap
of grass consumeth it, would slay Duryodhana, putting forth my utmost
might. It behoveth thee, therefore, to grant me the permission.’”

Vaisampayana continued, “Thus addressed by Bhima, king Yudhishthira the
just, smelt the crown of that son of Pandu, and pacifying him said, ‘O
mighty-armed one, without doubt, thou wilt, assisted by the wielder of
the Gandiva, slay Suyodhana at the expiry of the thirteenth year. But, O
son of Pritha, as for thy assertion, ‘O Lord, the time is complete’, I
cannot dare tell an untruth, for untruth is not in me. O son of Kunti,
without the help of fraud, wilt thou kill the wicked and irrepressible
Duryodhana, with his allies.’

“While Yudhishthira the just, was speaking unto Bhima thus, there came
the great and illustrious Rishi Vrihadaswa before them. And beholding
that virtuous ascetic before him, the righteous king worshipped him
according to the ordinance, with the offering of Madhuparka. And when the
ascetic was seated and refreshed, the mighty-armed Yudhishthira sat by
him, and looking up at the former, addressed him thus in exceedingly
piteous accents:

‘O holy one, summoned by cunning gamblers skilled at dice, I have been
deprived of wealth and kingdom through gambling. I am not an adept at
dice, and am unacquainted with deceit. Sinful men, by unfair means,
vanquished me at play. They even brought into the public assembly my wife
dearer unto me than life itself. And defeating me a second time, they
have sent me to distressful exile in this great forest, clad in deer
skins. At present I am leading a distressful life in the woods in grief
of heart. Those harsh and cruel speeches they addressed me on the
occasion of that gambling match, and the words of my afflicted friends
relating to the match at dice and other subjects, are all stored up in my
remembrance. Recollecting them I pass the whole night in (sleepless)
anxiety. Deprived also (of the company) of the illustrious wielder of the
Gandiva, on whom depend the lives of us all, I am almost deprived of
life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu
so full of kindness and activity, return to us, having obtained all
weapons? Is there a king on this earth who is more unfortunate than
myself? Hast thou ever seen or heard of any such before? To my thinking,
there is no man more wretched than I am.’

“Vrihadaswa said, ‘O great king, O son of Pandu, thou sayest, ‘There is
no person more miserable than I am’ O sinless monarch, if thou wilt
listen, I will relate unto thee the history of a king more wretched than
thyself?

Vaisampayana continued, “And thereupon the king said unto the ascetic, ‘O
illustrious one, tell me, I desire to hear the history of the king who
had fallen into such a condition.’

“Vrihadaswa said, ‘O king, O thou that never fallest off, listen
attentively with thy brothers, I will narrate the history of a prince
more miserable than thyself. There was a celebrated king among the
Nishadhas, named Virasena. He had a son named Nala, versed in (the
knowledge of) virtue and wealth. It hath been heard by us that, that king
was deceitfully defeated by Pushkara, and afflicted with calamity, he
dwelt in the woods with his spouse. And, O king, while he was living in
the forest, he had neither slaves nor cars, neither brother nor friends
with him. But thou art surrounded by thy heroic brothers like unto the
celestials, and also by foremost regenerate ones like unto Brahma
himself. Therefore, it behoveth thee not to grieve.’

“Yudhishthira said, ‘I am anxious to hear in detail, O thou foremost of
eloquent men, the history of the illustrious Nala. It behoveth thee
therefore to relate it unto me.’



SECTION LIII

Vrihadaswa said, “There was a king named Nala, the son of Virasena. And
he was strong, and handsome, and well-versed in (the knowledge of)
horses, and possessed of every desirable accomplishment. And he was at
the head of all the kings, even like the lord of the celestials. And
exalted over all, he resembled the sun in glory. And he was the king of
the Nishadhas, intent on the welfare of the Brahmanas, versed in the
Vedas, and possessed of heroism. And he was truth-telling, fond of dice,
and the master of a mighty army. And he was the beloved of men and women,
and of great soul and subdued passions. And he was the protector (of
all), and the foremost of bowmen, and like unto Manu himself. And like
him, there was among the Vidarbhas (a king named) Bhima, of terrible
prowess, heroic and well-disposed towards his subjects and possessed of
every virtue. (But withal) he was childless. And with a fixed mind, he
tried his utmost for obtaining issue. And. O Bharata there came unto him
(once) a Brahmarshi named Damana. And, O king of kings, desirous of
having offspring, Bhima, versed in morality, with his queen gratified
that illustrious Rishi by a respectful reception. And Damana,
well-pleased, granted unto the king and his consort a boon in the form of
a jewel of a daughter, and three sons possessed of lofty souls and great
fame. (And they were called respectively) Damayanti, and Dama and Danta,
and illustrious Damana. And the three sons were possessed of every
accomplishment and terrible mien and fierce prowess. And the
slender-waisted Damayanti, in beauty and brightness, in good name and
grace and luck, became celebrated all over the world. And on her
attaining to age, hundreds of hand-maids, and female slaves, decked in
ornaments, waited upon her like Sachi herself. And Bhima’s daughter of
faultless features, decked in every ornament, shone in the midst of her
hand-maids, like the luminous lightning of the clouds. And the large-eyed
damsel was possessed of great beauty like that of Sree herself. And
neither among celestials, nor among Yakshas, nor among men was anybody
possessed of such beauty, seen or heard of before. And the beautiful
maiden filled with gladness the hearts of even the gods. And that tiger
among men, Nala also had not his peer in the (three) worlds: for in
beauty he was like Kandarpa himself in his embodied form. And moved by
admiration, the heralds again and again celebrated the praises of Nala
before Damayanti and those of Damayanti before the ruler of the
Nishadhas. And repeatedly hearing of each other’s virtues they conceived
an attachment towards each other not begot of sight, and that attachment,
O son of Kunti began to grow in strength. And then Nala was unable to
control the love that was in his bosom. And he began to pass much of his
time in solitude in the gardens adjoining the inner apartment (of his
palace). And there he saw a number of swans furnished with golden wings,
wandering in those woods. And from among them he caught one with his
hands. And thereupon the sky-ranging one said unto Nala. ‘Deserve I not
to be slain by thee. O king. I will do something that is agreeable to
thee. O king of the Nishadhas. I will speak of thee before Damayanti in
such a way that she will not ever desire to have any other person (for
her lord).’ Thus addressed, the king liberated that swan. And those swans
then rose on their wings and went to the country of the Vidarbhas. And on
arriving at the city of the Vidarbhas the birds alighted before
Damayanti, who beheld them all. And Damayanti in the midst of her maids,
beholding those birds of extraordinary appearance was filled with
delight, and strove without loss of time to catch those coursers of the
skies. And the swans at this, before that bevy of beauties, fled in all
directions. And those maidens there pursued the birds, each (running)
after one. And the swan after which Damayanti ran, having led her to a
secluded spot, addressed her in human speech, saying, O Damayanti, there
is a king amongst the Nishadhas named Nala. He is equal unto the Aswins
in beauty, not having his peer among men. Indeed, in comeliness, he is
like Kandarpa himself in his embodied form. O fair-complexioned one, O
thou of slender waist, if thou becomest his wife, thy existence and this
thy beauty may be of purpose. We have, indeed, beheld celestials and
Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before
any one like Nala. Thou also art a jewel among thy sex, as Nala is the
prime among men. The union of the best with the best is happy.’ Thus
addressed by the swan. Damayanti, O monarch, replied unto him there,
saying, ‘Do thou speak thus unto Nala also, ‘Saying So be it, to the
daughter of Vidarbha, the oviparous one, O king, returned to the country
of the Nishadhas, and related everything unto Nala.”



SECTION LIV

“Vrihadaswa said, ‘O Bharata, hearing those words of the swan, Damayanti
thenceforth lost all peace of mind on account of Nala. And heaving
frequent sighs she was filled with anxiety, and became melancholy and
pale-faced and lean. And with her heart possessed by the god of love, she
soon lost colour, and with her upturned gaze and modes of abstraction,
looked like one demented. And she lost all inclination for beds and seats
and object of enjoyment. And she ceased to lie down by day or night,
always weeping with exclamation of Oh! and Alas! And beholding her uneasy
and fallen into that condition, her hand-maids represented, O king, the
matter of her illness unto the ruler of Vidarbha by indirect hints. And
king Bhima, hearing of this from the handmaids of Damayanti, regarded the
affair of his daughter to be serious. And he asked himself, ‘Why is it
that my daughter seemeth to be so ill now?’ And the king, reflecting by
himself that his daughter had attained to puberty, concluded that
Damayanti’s Swayamvara should take place. And the monarch, O exalted one,
(invited) all the rulers of the earth, saying, Ye heroes, know that
Damayanti’s Swayamvara is at hand, And all the kings, hearing of
Damayanti’s Swayamvara, came unto Bhima, agreeable to his message,
filling the earth with the clatter of their cars, the roar of their
elephants, and the neighing of their horses, and accompanied with their
fine-looking battalions decked in ornaments and graceful garlands. And
the mighty-armed Bhima paid due reverence unto those illustrious
monarchs. And duly honoured by him they took up their quarters there.’

“And at the juncture, those foremost of celestial Rishis possessed of
great splendour, of great wisdom and great vows--namely, Narada and
Parvata--having arrived in course of their wandering at the regions of
Indra entered the mansion of the lord of the immortals, receiving proper
worship. And Maghavat having worshipped them reverentially, inquired
after their undisturbed peace and welfare as regards all respects. And
Narada said, ‘O lord, O divine one, peace attendeth us in every respect.
And, O Maghavat, peace attendeth also O exalted one, the kings of the
whole world.’

“Vrihadaswa continued. ‘Hearing the words of Narada the slaver of Vala
and Vritra said, ‘Those righteous rulers of the earth who fight
renouncing all desire of life, and who meet death when their time is come
by means of weapons, without flying from the field,--theirs is this
region, everlasting unto them and granting all desires, even as it is to
me. Where be those Kshatriya heroes? I do not see those kings approach
(now) Where are my favourite guests?’ Thus addressed by Sakra, Narada
replied, ‘Listen, O Mahavat, why seest not thou the kings (now)? The
ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In
beauty she transcendeth all the women of the earth. Her Swayamvara, O
Sakra, will take place shortly. Thither are going all the kings and
Princes from all directions. And all the lords of the earth desire to
have that pearl of the earth,--desire to have her eagerly, O slaver of
Vala and Vritra.’ And while they were talking thus, those foremost of the
immortals, the Lokapalas with Agni among them, appeared before the lord
of the celestials. And all of them heard the words of Narada fraught with
grave import. And as soon as they heard them, they exclaimed in rapture,
We also will go there. And, O mighty monarch, accompanied by their
attendants and mounted on their (respective) vehicles, they set out for
the country of Vidarbhas, whither (had gone) all the kings. And, O son of
Kunti, the high-souled king Nala also hearing of that concourse of kings,
set out with a cheerful heart, full of Damayanti’s love. And (it came to
pass) that the gods saw Nala on the way treading on the earth. And his
form owing to its beauty was like that of the god of love himself. And
beholding him resplendent as the sun, the Lokapalas were filled with
astonishment at his wealth of beauty, and abandoned their intention. And,
O king, leaving their cars in the sky the dwellers of heaven alighted
from the welkin and spake unto the ruler of the Nishadhas, saying, ‘O
foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to
truth. Do thou help us. O best of men, be thou our messenger.’”



SECTION LV

“Vrihadaswa continued, ‘O Bharata, Nala pledged his word to the
celestials saying, ‘I will do it.’ And then approaching these, he asked
with folded hands. ‘Who are ye? And who also is he that desireth me to be
his messenger? And what, further, shall I have to do for you? O tell me
truly!’--When the king of the Nishadhas spoke thus, Maghavat replied,
saying, ‘Know us as the immortals come hither for Damayanti’s sake. I am
Indra, this one is Agni, this the lord of waters, and this, O king, is
even Yama the destroyer of the bodies of men. Do thou inform Damayanti of
our arrival, saying, ‘The guardians of the world, (consisting of) the
great Indra and the others, are coming to the assembly, desirous of
beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama,
desire to obtain thee. Do thou, therefore, choose one of them for thy
lord.’ Thus addressed by Sakra, Nala said with joined hands, ‘I have come
here with the self same object. It behoveth thee not to send me (on this
errand). How can a person who is himself under the influence of love
bring himself to speak thus unto a lady on behalf of others? Therefore,
spare me, ye gods’ The gods, however, said, ‘O ruler of the Nishadhas,
having promised first, saying, ‘I will! why wilt thou not act accordingly
now? O ruler of the Nishadhas, tell us this without delay.’

“Vrihadaswa continued, ‘Thus addressed by those celestials, the ruler of
Nishadhas spake again, saying, ‘Those mansions are well-guarded. How can
I hope to enter them?’ Indra replied, ‘Thou shalt be able to enter.’ And,
saying, So be it.’ Nala thereupon went to the palace of Damayanti. And
having arrived there, he beheld the daughter of the king of Vidarbha
surrounded by her hand-maids, blazing in beauty and excelling in symmetry
of form, of limbs exceedingly delicate, of slender waist and fair eyes.
And she seemed to rebuke the light of the moon by her own splendour. And
as he gazed on that lady of sweet smiles. Nala’s love increased, but
desirous of keeping his truth, he suppressed his passion. And at the
sight of Naishadha, overpowered by his effulgence, those first of women
sprang up from their seats in amazement. And filled with wonder (at his
sight), they praised Nala in gladness of heart. And without saying
anything, they mentally paid him homage, ‘Oh, what comeliness! Oh, what
gentleness belongeth to this high-souled one! Who is he? Is he some god
or Yaksha or Gandharva?’ And those foremost of women, confounded by
Nala’s splendour and bashfulness would not accost him at all in speech.
And Damayanti although herself struck with amazement, smilingly addressed
the warlike Nala who also gently smiled at her, saying, ‘What art thou, O
thou of faultless features, that hast come here awakening my love? O
sinless one, O hero of celestial form, I am anxious to know who thou art
that hast come hither. And why hast thou come hither? And how is it that
thou hast not been discovered by any one, considering that my apartments
are well-guarded and the king’s mandates are stern.’ Thus addressed by
the daughter of the king of the Vidarbhas, Nala replied, ‘O beauteous
lady, know that my name is Nala. I come here as the messenger of the
gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee.
O beautiful lady, do thou choose one of them for thy lord. It is through
their power that I have entered here unperceived, and it is for this
reason that none saw me on my way or obstructed my entrance. O gentle
one, I have been sent by the foremost of the celestials even for this
object. Hearing this, O fortunate one, do what thou pleasest.’”



SECTION LVI

“Vrihadaswa said, ‘Damayanti, having bowed down unto the gods, thus
addressed Nala with a smile, ‘O king, love me with proper regard, and
command me what I shall do for thee. Myself and what else of wealth is
mine are thine. Grant me, O exalted one, thy love in full trust. O king,
the language of the swans in burning me. It is for thy sake, O hero, that
I have caused the kings to meet. O giver of proper honour, if thou
forsake me who adore thee, for thy sake will I resort to poison, or fire,
or water or the rope.’ Thus addressed by the daughter of the king of the
Vidarbhas, Nala answered her saying, ‘With the Lokapalas present,
choosest thou a man? Do thou turn thy heart to those high-souled lords,
the creators of the worlds, unto the dust of whose feet I am not equal.
Displeasing the gods, a mortal cometh by death. Save me, O thou of
faultless limbs! Choose thou the all-excelling celestials. By accepting
the gods, do thou enjoy spotless robes, and celestial garlands of
variegated hues, and excellent ornaments. What woman would not choose as
her lord Hutasana--the chief of the celestials, who compassing the earth
swalloweth it? What woman would not choose him as her lord the dread of
whose mace induceth all creatures to tread the path of virtue? And what
woman would not choose as her lord the virtuous and high-souled Mahendra,
the lord of the celestials, the chastiser of Daityas and Danavas? Or, if
thou couldst choose in thy heart Varuna amongst the Lokapalas, do so
unhesitatingly. O accept this friendly advice.’ Thus addressed by
Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto
Nala, ‘O lord of the earth, bowing to all the gods, I choose thee for my
lord. Truly do I tell thee this.’ The king, who had come as the messenger
of the gods, replied unto the trembling Damayanti standing with folded
hands, ‘O amiable one, do as thou pleasest. Having given my pledge, O
blessed one, unto the gods in especial, how can I, having come on other’s
mission, dare seek my own interest? If seeking my own interest consists
with virtue, I will seek it, and do thou also, O beauteous one, act
accordingly.’ Then Damayanti of luminous smiles slowly spake unto king
Nala, in words choked with tears, ‘O lord of men I see a blameless way,
by which no sin whatever will attach unto thee. O king, do thou, O
foremost of men, come to the Swayamvara in company with all the gods
headed by Indra. There, O Monarch, in the presence of the Lokapalas I
will, O tiger among men, choose thee--at which no blame will be thine.’
Thus addressed, O monarch, by the daughter of Vidarbha, king Nala
returned to where the gods were staying together. And beholding him
approach those great gods, the Lokapalas, eagerly asked him about all
that had happened saying, ‘Hast thou, O king, seen Damayanti of sweet
smiles? What hath she said unto us all? O sinless monarch, tell us
everything.’ Nala answered, ‘Commanded by you I entered Damayanti’s
palace furnished with lofty portals guarded by veteran warders bearing
wands. And as I entered, no one perceived me, by virtue of your power,
except the princess. And I saw her hand-maids, and they also saw me. And,
O exalted celestials, seeing me, they were filled with wonder. And as I
spake unto her of you, the fair-faced maiden, her will fixed on me, O ye
best of the gods, chose me (for her spouse).’ And the maiden said, ‘Let
the gods, O tiger among men, come with thee to the Swayamvara, I will in
their presence, choose thee. At this, O thou of mighty arms, no blame
will attach to thee.’ ‘This is all, ye gods, that took place, as I have
said. Finally, everything rests with you, ye foremost of celestials.’”



SECTION LVII

“Vrihadaswa continued, ‘Then at the sacred hour of the holy lunar day of
the auspicious season, king Bhima summoned the kings to the Swayamvara.
And hearing of it, all the lords of earth smit with love speedily came
thither, desirous of (possessing) Damayanti. And the monarchs entered the
amphitheatre decorated with golden pillars and a lofty portal arch, like
mighty lions entering the mountain wilds. And those lords of earth decked
with fragrant garlands and polished ear-rings hung with jewels seated
themselves on their several seats. And that sacred assembly of Kings,
graced by those tigers among men, resembled the Bhogavati swarming with
the Nagas, or a mountain cavern with tigers. And their arms were robust,
and resembling iron maces, and well-shaped, and graceful, and looking
like five-headed snakes. And graced with beautiful locks and fine noses
and eyes and brows, the countenance of the kings shone like stars in the
firmament. And (when the time came), Damayanti of beauteous face,
stealing the eyes and hearts of the princes by her dazzling light,
entered the hall. And the glances of those illustrious kings were
rivetted to those parts of her person where they had chanced to fall
first, without moving at all. And when, O Bharata, the names of the
monarchs were proclaimed, the daughter of Bhima saw five persons all
alike in appearance. And beholding them seated there, without difference
of any kind in form, doubt filled her mind, and she could not ascertain
which of them was king Nala. And at whomsoever (among them) she looked,
she regarded him to be the king of the Nishadhas. And filled with
anxiety, the beauteous one thought within herself, ‘Oh, how shall I
distinguish the celestials, and how discern the royal Nala?’ And thinking
thus, the daughter of Vidarbha became filled with grief. And, O Bharata,
recollecting the marks belonging to the celestials, of which she had
heard, she thought, ‘Those attributes of the celestials, of which I have
heard from the aged, do not pertain to any of these deities present here
upon the earth.’ And revolving the matter long in her mind, and
reflecting upon it repeatedly, she decided upon seeking the protection of
the gods themselves. And bowing down unto them with mind and speech, with
folded hands, she addressed them trembling, ‘Since I heard the speech of
the swans, I chose the king of the Nishadhas as my lord. For the sake of
truth, O, let the gods reveal him to me. And as in thought or word I have
never swerved from him, O, let the gods, for the sake of that truth,
reveal him to me. And as the gods themselves have destined the ruler of
the Nishadhas to be my lord, O, let them, for the sake of that truth,
reveal him to me. And as it is for paying homage unto Nala that I have
adopted this vow, for the sake of that truth, O, let the gods reveal him
unto me, O, let the exalted guardians of the worlds assume their own
proper forms, so that I may know the righteous king.’ Hearing these
piteous words of Damayanti, and ascertaining her fixed resolve, and
fervent love for the king of Nishadhas, the purity of her heart and her
inclination and regard and affection for Nala, the gods did as they had
been adjured, and assumed their respective attributes as best they could.
And thereupon she beheld the celestials unmoistened with perspiration,
with winkless eyes, and unfading garlands, unstained with dust, and
staying without touching the ground. And Naishadha stood revealed to his
shadow, his fading garlands, himself stained with dust and sweat, resting
on the ground with winking eyes. And, O Bharata, discerning the gods and
the virtuous Nala the daughter of Bhima chose Naishadha according to her
truth. And the large-eyed damsel then bashfully caught the hem of his
garment and placed round his neck a floral wreath of exceeding grace. And
when that fair-complexioned maiden had thus chosen Nala for her husband,
the kings suddenly broke out into exclamations of Oh! and Alas! And, O
Bharata, the gods and the great Rishis in wonder cried Excellent!
Excellent!, applauding the king the while. And, O Kauravya, the royal son
of Virasena, with heart filled with gladness, comforted the beauteous
Damayanti, saying, ‘Since thou, O blessed one, hast chosen a mortal in
the presence of the celestials, know me for a husband even obedient to
thy command. And, O thou of sweet smiles, truly do I tell thee this that
as long as life continueth in this body of mine, I will remain thine and
thine alone. Damayanti also, with folded hands paid homage unto Nala in
words of like import. And the happy pair beholding Agni and the other
gods mentally sought their protection. And after the daughter of Bhima
had chosen Naishadha as her husband, the Lokapalas of exceeding
effulgence with pleased hearts, bestowed on Nala eight boons. And Sakra,
the lord of Sachi, bestowed on Nala the boon that he should be able to
behold his godship in sacrifices and that he should attain to blessed
legions thereafter, and Hutasana bestowed on him the boon of his own
presence whenever Naishadha wished, and regions also bright as himself.
And Yama granted him subtle taste in food as well as pre-eminence in
virtue. And the lord of waters granted Nala his own presence whenever he
desired, and also garlands of celestial fragrance. And thus each of them
bestowed upon him a couple of boons. And having bestowed these the gods
went to heaven. And the kings also, having witnessed with wonder
Damayanti’s selection of Nala, returned delighted whence they had come.
And on the departure of those mighty monarchs, the high-souled Bhima,
well pleased, celebrated the wedding of Nala and Damayanti. And having
stayed there for a time according to his desire, Naishadha, the best of
men, returned to his own city with the permission of Bhima. And having
attained that pearl of a woman, the virtuous king, O monarch, began to
pass his days in joy, like the slayer of Vala and Vritra in the company
of Sachi. And resembling the sun in glory, the king, full of gladness,
began to rule his subjects righteously, and give them great satisfaction.
And like unto Yayati, the son of Nahusha, that intelligent monarch
celebrated the horse sacrifice and many other sacrifices with abundant
gifts to Brahmanas. And like unto a very god, Nala sported with Damayanti
in romantic woods and groves. And the high-minded king begat upon
Damayanti a son named Indrasena, and a daughter named Indrasena. And
celebrating sacrifice, and sporting (with Damayanti) thus, the king ruled
the earth abounding in wealth.’”



SECTION LVIII

“Vrihadaswa said, ‘When the blazing guardians of the worlds were
returning after the daughter of Bhima had chosen Naishadha, on their way
they met Dwapara with Kali approaching towards them. And seeing Kali,
Sakra the slayer of Vala and Vritra, said, ‘O Kali, say whither thou art
going with Dwapara.’ And thereupon Kali replied unto Sakra, ‘Going to
Damayanti’s Swayamvara, will I obtain her (for my wife), as my heart is
fixed upon that damsel.’ Hearing this, Indra said with a smile, ‘That
Swayamvara is already ended. In our sight she hath chosen Nala for her
husband.’ Thus answered by Sakra, Kali, that vilest of the celestials,
filled with wrath, addressing all those gods spake, ‘Since in the
presence of the celestials she hath chosen a mortal for her lord, it is
meet that she should undergo a heavy doom.’ Upon hearing these words of
Kali, the celestials answered, ‘It is with our sanction that Damayanti
hath chosen Nala. What damsel is there that would not choose king Nala
endued with every virtue? Well-versed in all duties, always conducting
himself with rectitude, he hath studied the four Vedas together with the
Puranas that are regarded as the fifth. Leading a life of harmlessness
unto all creatures, he is truth-telling and firm in his vows, and in his
house the gods are ever gratified by sacrifices held according to the
ordinance. In that tiger among men--that king resembling a Lokapala, is
truth, and forbearance, and knowledge, and asceticism, and purity and
self-control, and perfect tranquillity of soul. O Kali, the fool that
wisheth to curse Nala bearing such a character, curseth himself, and
destroyeth himself by his own act. And, O Kali, he that seeketh to curse
Nala crowned with such virtues, sinketh into the wide bottomless pit of
hell rife with torments.’ Having said this to Kali and Dwapara, the gods
went to heaven. And when the gods had gone away, Kali said unto Dwapara,
‘I am ill able, O Dwapara, to suppress my anger. I shall possess Nala,
deprive him of his kingdom, and he shall no more sport with Bhima’s
daughter. Entering the dice, it behoveth thee to help me.’”



SECTION LIX

“Vrihadaswa said, ‘Having made this compact with Dwapara, Kali came to
the place where the king of the Nishadhas was. And always watching for a
hole, he continued to dwell in the country of the Nishadhas for a long
time. And it was in the twelfth year that Kali saw a hole. For one day
after answering the call of nature, Naishadha touching water said his
twilight prayers, without having previously washed his feet. And it was
through this (omission) that Kali entered his person. And having
possessed Nala, he appeared before Pushkara, and addressed him, saying,
‘Come and play at dice with Nala. Through my assistance thou wilt surely
win at the play. And defeating king Nala and acquiring his kingdom, do
thou rule the Nishadhas.’ Thus exhorted by Kali, Pushkara went to Nala.
And Dwapara also approached Pushkara, becoming the principal die called
Vrisha. And appearing before the warlike Nala, that slayer of hostile
heroes, Pushkara, repeatedly said, ‘Let us play together with dice.’ Thus
challenged in the presence of Damayanti, the lofty-minded king could not
long decline it. And he accordingly fixed the time for the play. And
possessed by Kali, Nala began to lose, in the game, his stakes in gold,
and silver, and cars with the teams thereof, and robes. And maddened at
dice, no one amongst his friends could succeed in dissuading that
represser of foes from the play that went on. And thereupon, O Bharata,
the citizens in a body, with the chief councillors, came thither to
behold the distressed monarch and make him desist. And the charioteer
coming to Damayanti spake to her of this, saying, ‘O lady, the citizens
and officers of the state wait at the gate. Do thou inform the king of
the Nishadhas that the citizens have come here, unable to bear the
calamity that hath befallen their king conversant with virtue and
wealth.’ Thereupon Bhima’s daughter, overwhelmed with grief and almost
deprived of reason by it, spake unto Nala in choked accents, ‘O king, the
citizens with the councillors of state, urged by loyalty, stay at the
gate desirous of beholding thee. It behoveth thee to grant them an
interview.’ But the king, possessed by Kali, uttered not a word in reply
unto his queen of graceful glances, uttering thus her lamentations. And
at this, those councillors of state as also the citizens, afflicted with
grief and shame, returned to their homes, saying, ‘He liveth not.’ And, O
Yudhishthira, it was thus that Nala and Pushkara gambled together for
many months, the virtuous Nala being always worsted.’”



SECTION LX

Vrihadaswa said. “Bhima’s daughter, the cool-headed Damayanti, seeing the
righteous king maddened and deprived of his senses at dice, was filled, O
king, with alarm and grief. And she thought the affair to be a serious
one with the king. And apprehensive of the calamity that threatened Nala,
yet seeking his welfare and at last understanding that her lord had lost
everything, she said unto her nurse and maid-servant Vrihatsena of high
fame, intent upon her good, dexterous in all duties, faithful and
sweet-speeched, these words, ‘O Vrihatsena, go thou and summon the
councillors in the name of Nala, and tell them also what of wealth and
other things hath been lost and what remaineth.’ The councillors then,
hearing of Nala’s summons, said, ‘This is fortunate for us’ and
approached the king. And when the subjects in a body had (thus) come a
second time, the daughter of Bhima informed Nala of it. But the king
regarded her not. Finding her husband disregarding her words, Damayanti,
filled with shame, returned to her apartments. And hearing that the dice
were uniformly unfavourable to the virtuous Nala, and that he had lost
everything, she again spake unto her nurse, saying, ‘O Vrihatsena, go
thou again in Nala’s name to bring hither, O blessed one, the charioteer,
Varshneya. The matter at hand is very serious.’ And Vrihatsena, hearing
those words of Damayanti caused Varshneya to be summoned by trusty
servants. And the blameless daughter of Bhima, acquainted with conduct
suitable to time and place, addressing soft words said according to the
occasion, ‘Thou knowest how the king hath always behaved towards thee. He
is now in difficulty, and it behoveth thee to assist him. The more the
king loseth to Pushkara, the greater becometh his ardour for the play.
And as the dice fall obedient to Pushkara, it is seen that they are
adverse to Nala in the matter of the play. And absorbed in the play, he
heedeth not the words of his friends and relatives, nor even those of
mine. I do not think, however, that in this the high-souled Naishadha is
to blame, in as much as the king regarded not my words, being absorbed in
play. O Charioteer, I seek thy protection. Do my behest. My mind
misgiveth me. The king may come to grief. Yoking Nala’s favourite horses
endued with the fleetness of the mind, do thou take these twins (my son
and daughter) on the car and hie thou to Kundina. Leaving the children
there with my kindred as also the car and the horses, either stay thou
there, or go to any other place as it listeth thee.’ Varshneya, the
charioteer of Nala, then reported in detail these words of Damayanti unto
the chief officers of the king. And having settled (the matter) in
consultation with them, and obtaining their assent, O mighty monarch, the
charioteer started for Vidarbha, taking the children on that car. And
leaving there the boy Indrasena and the girl Indrasena, as also that best
of cars and those steeds, the charioteer, with a sad heart grieving for
Nala, bade farewell unto Bhima. And wandering for some time, he arrived
at the city of Ayodhya. And there he appeared with a sorrowful heart
before king Rituparna, and entered the service of that monarch as
charioteer.”



SECTION LXI

“Vrihadaswa said, ‘After Varshneya had gone away, Pushkara won from the
righteous Nala that latter’s kingdom and what else of wealth he had. And
unto Nala, O king, who had lost his kingdom, Pushkara laughingly said,
‘Let the play go on. But what stake hast thou now? Damayanti only
remaineth; all else of thine hath been won by me. Well, if thou likest,
that Damayanti be our stake now.’ Hearing these words of Pushkara the
virtuous king felt as if his heart would burst in rage, but he spake not
a word. And gazing at Pushkara in anguish, king Nala of great fame took
all the ornaments off every part of his body. And attired in a single
piece of cloth, his body uncovered, renouncing all his wealth, and
enhancing the grief of friends, the king set out. And Damayanti, clad in
one piece of cloth, followed him behind as he was leaving the city. And
coming to the outskirts of the city, Nala stayed there for three nights
with his wife. But Pushkara, O king, proclaimed through the city that he
that should show any attention to Nala, would be doomed to death. And on
account of these words of Pushkara and knowing his malice towards Nala,
the citizens, O Yudhishthira, no longer showed him hospitable regards.
And unregarded though deserving of hospitable regards, Nala passed three
nights in the outskirts of the city, living on water alone. And afflicted
with hunger, the king went away in search of fruit and roots, Damayanti
following him behind. And in agony of famine, after many days, Nala saw
some birds with plumage of golden hue. And thereupon the mighty lord of
the Nishadhas thought within himself, ‘These will be my banquet today and
also my wealth.’ And then he covered them with the cloth he had on--when
bearing up that garment of his, the birds rose up to the sky. And
beholding Nala nude and melancholy, and standing with face turned towards
the ground, those rangers of the sky addressed him, saying, ‘O thou of
small sense, we are even those dice. We had come hither wishing to take
away thy cloth, for it pleased us not that thou shouldst depart even with
thy cloth on.’ And finding himself deprived of his attire, and knowing
also that the dice were departing (with it), the virtuous Nala, O king,
thus spake unto Damayanti, ‘O faultless one, they through whose anger I
have been despoiled of my kingdom, they through whose influence
distressed and afflicted with hunger, I am unable to procure sustenance,
they for whom the Nishadhas offered me not any hospitality, they, O timid
one, are carrying off my cloth, assuming the form of birds. Fallen into
this dire disaster, I am afflicted with grief and deprived of my senses,
I am thy lord, do thou, therefore, listen to the words I speak for thy
good. These many roads lead to the southern country, passing by (the city
of) Avanti and the Rikshavat mountains. This is that mighty mountain
called Vindhya; yon, the river Payasvini running sea-wards, and yonder
are the asylums of the ascetics, furnished with various fruit and roots.
This road leadeth to the country of the Vidarbhas--and that, to the
country of the Kosalas. Beyond these roads to the south is the southern
country.’ Addressing Bhima’s daughter, O Bharata, he distressed king Nala
spake those words unto Damayanti over and over again. Thereupon afflicted
with grief, in a voice choked with tears, Damayanti spake unto Naishadha
these piteous words, ‘O king, thinking of thy purpose, my heart
trembleth, and all my limbs become faint. How can I go, leaving thee in
the lone woods despoiled of thy kingdom and deprived of thy wealth,
thyself without a garment on, and worn with hunger and toil? When in the
deep woods, fatigued and afflicted with hunger, thou thinkest of thy
former bliss, I will, O great monarch, soothe thy weariness. In every
sorrow there is no physic equal unto the wife, say the physicians. It is
the truth, O Nala, that I speak unto thee.’ Hearing those words of his
queen, Nala replied, ‘O slender-waisted Damayanti, it is even as thou
hast said. To a man in distress, there is no friend or medicine that is
equal unto a wife. But I do not seek to renounce thee, wherefore, O timid
one, dost thou dread this? O faultless one, I can forsake myself but thee
I cannot forsake.’ Damayanti then said, ‘If thou dost not, O mighty king,
intend to forsake me, why then dost thou point out to me the way to the
country of the Vidarbhas? I know, O king, that thou wouldst not desert
me. But, O lord of the earth, considering that thy mind is distracted,
thou mayst desert me. O best of men, thou repeatedly pointest out to me
the way and it is by this, O god-like one, that thou enhancest my grief.
If it is thy intention that I should go to my relatives, then if it
pleaseth thee, both of us will wend to the country of the Vidarbhas. O
giver of honours, there the king of the Vidarbhas will receive thee with
respect. And honoured by him, O king, thou shall live happily in our
home.’”



SECTION LXII

“Nala said, ‘Surely, thy father’s kingdom is as my own. But thither I
will not, by any means, repair in this extremity. Once I appeared there
in glory, increasing thy joy. How can I go there now in misery,
augmenting thy grief?’

“Vrihadaswa continued, ‘Saying this again and again unto Damayanti, king
Nala, wrapped in half a garment, comforted his blessed wife. And both
attired in one cloth and wearied with hunger and thirst, in course of
their wanderings, at last they came to a sheltered shed for travellers.
And arrived at this place, the king of the Nishadhas sat down on the bare
earth with the princes of Vidarbha. And wearing the same piece of cloth
(with Damayanti), and dirty, and haggard, and stained with dust, he fell
asleep with Damayanti on the ground in weariness. And suddenly plunged in
distress, the innocent and delicate Damayanti with every mark of good
fortune, fell into a profound slumber. And, O monarch, while she slept,
Nala, with heart and mind distraught, could not slumber calmly as before.
And reflecting on the loss of his kingdom, the desertion of his friends,
and his distress in the woods, he thought with himself, ‘What availeth my
acting thus? And what if I act not thus? Is death the better for me now?
Or should I desert my wife? She is truly devoted to me and suffereth this
distress for my sake. Separated from me, she may perchance wander to her
relatives. Devoted as she is to me, if she stayeth with me, distress will
surely be hers; while it is doubtful, if I desert her. On the other hand,
it is not unlikely that she may even have happiness some time.’
Reflecting upon this repeatedly, and thinking of it again and again, he
concluded, O monarch, that the desertion of Damayanti was the best course
for him. And he also thought, ‘Of high fame and auspicious fortune, and
devoted to me, her husband, she is incapable of being injured by any one
on the way on account of her energy.’ Thus his mind that was influenced
by the wicked Kali, dwelling upon Damayanti, was made up for deserting
her. And then thinking of his own want of clothing, and of her being clad
in a single garment, he intended to cut off for himself one half of
Damayanti’s attire. And he thought, ‘How shall I divide this garment, so
that my beloved one may not perceive?’ And thinking of this, the royal
Nala began to walk up and down that shed. And, O Bharata, pacing thus to
and fro, he found a handsome sword lying near the shed, unsheathed. And
that repressor of foes, having, with that sword cut off one half of the
cloth, and throwing the instrument away, left the daughter of Vidharbha
insensible in her sleep and went away. But his heart failing him, the
king of the Nishadhas returned to the shed, and seeing Damayanti (again),
burst into tears. And he said, ‘Alas! that beloved one of mine whom
neither the god of wind nor the sun had seen before, even she sleepeth
to-day on the bare earth, like one forlorn. Clad in this severed piece of
cloth, and lying like one distracted, how will the beauteous one of
luminous smiles behave when she awaketh? How will the beautiful daughter
of Bhima, devoted to her lord, all alone and separated from me, wander
through these deep woods inhabited by beasts and serpents? O blessed one,
may the Adityas and the Vasus, and the twin Aswins together with the
Marutas protect thee, thy virtue being thy best guard.’ And addressing
thus his dear wife peerless on earth in beauty, Nala strove to go, reft
of reason by Kali. Departing and still departing, king Nala returned
again and again to that shed, dragged away by Kali but drawn back by
love. And it seemed as though the heart of the wretched king was rent in
twain, and like a swing, he kept going out from cabin and coming back
into it. At length after lamenting long and piteously, Nala stupefied and
bereft of sense by Kali went away, forsaking that sleeping wife of his.
Reft of reason through Kali’s touch, and thinking of his conduct, the
king departed in sorrow, leaving his, wife alone in that solitary
forest.’”



SECTION LXIII

Vrihadaswa said, “O king, after Nala had gone away, the beauteous
Damayanti, now refreshed, timorously awoke in that lonely forest. And O
mighty monarch, not finding her lord Naishadha, afflicted with grief and
pain, she shrieked aloud in fright, saying, ‘O lord? O mighty monarch! O
husband, dost thou desert me? Oh, I am lost and undone, frightened in
this desolate place. O illustrious prince, thou art truthful in speech,
and conversant with morality. How hast thou then, having pledged thy
word, deserted me asleep in the woods? Oh, why hast thou deserted thy
accomplished wife, even devoted to thee, particularly one that hath not
wronged thee, though wronged thou hast been by others? O king of men, it
behoveth thee to act faithfull, according to those words thou hadst
spoken unto me before in the presence of the guardians of the worlds. O
bull among men, that thy wife liveth even a moment after thy desertion of
her, is only because mortals are decreed to die at the appointed time. O
bull among men, enough of this joke! O irrepressible one, I am terribly
frightened. O lord, show thyself. I see thee! I see thee, o king! Thou
art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou
not reply unto me? It is cruel of thee, O great king, that seeing me in
this plight and so lamenting, thou dost not, O king, approach and comfort
me. I grieve not for myself, nor for anything else. I only grieve to
think how thou wilt pass thy days alone, O king. In the evening oppressed
with hunger and thirst and fatigue, underneath the trees, how wilt it
take with thee when thou seest me not?’ And then Damayanti, afflicted
with anguish and burning with grief, began to rush hither and thither,
weeping in woe. And now the helpless princess sprang up, and now she sank
down in stupor; and now she shrank in terror, and now she wept and wailed
aloud. And Bhima’s daughter devoted to her husband, burning in anguish
and sighing ever more, and faint and weeping exclaimed, ‘That being
through whose imprecation the afflicted Naishadha suffereth this woe,
shall bear grief that is greater than ours. May that wicked being who
hath brought Nala of sinless heart this, lead a more miserable life
bearing greater ills.’

“Thus lamenting, the crowned consort of the illustrious (king) began to
seek her lord in those woods, inhabited by beasts of prey. And the
daughter of Bhima, wailing bitterly, wandered hither and thither like a
maniac, exclaiming, ‘Alas! Alas! Oh king!’ And as she was wailing loudly
like a female osprey, and grieving and indulging in piteous lamentations
unceasingly, she came near a gigantic serpent. And that huge and hungry
serpent thereupon suddenly seized Bhima’s daughter, who had come near and
was moving about within its range. And folded within serpent’s coils and
filled with grief, she still wept, not for herself but for Naishadha. And
she said ‘O lord, why dost thou not rush towards me, now that I am
seized, without anybody to protect me, by this serpent in these desert
wilds? And, O Naishadha, how will it fare with thee when thou rememberest
me? O lord, why hast thou gone away, deserting me today in the forest?
Free from thy course, when thou wilt have regained thy mind and senses
and wealth, how will it be with thee when thou thinkest of me? O
Naishadha, O sinless one, who will soothe thee when thou art weary, and
hungry, and fainting, O tiger among kings?’ And while she was wailing
thus, a certain huntsman ranging the deep woods, hearing her
lamentations, swiftly came to the spot. And beholding the large-eyed one
in the coils of the serpent, he rushed towards it and cut off its head
with his sharp weapon. And having struck the reptile dead, the huntsman
set Damayanti free. And having sprinkled her body with water and fed and
comforted her. O Bharata, he addressed her saying, ‘O thou with eyes like
those of a young gazelle, who art thou? And why also hast thou come into
the woods? And, O beauteous one, how hast thou fallen into this extreme
misery’ And thus accosted, O monarch, by that man, Damayanti, O Bharata,
related unto him all that had happened. And beholding that beautiful
woman clad in half a garment, with deep bosom and round hips, and limbs
delicate and faultless, and face resembling the full moon, and eyes
graced with curved eye-lashes, and speech sweet as honey, the hunter
became inflamed with desire. And afflicted by the god of love, the
huntsman began to soothe her in winning voice and soft words. And as soon
as the chaste and beauteous Damayanti, beholding him understood his
intentions, she was filled with fierce wrath and seemed to blaze up in
anger. But the wicked-minded wretch, burning with desire became wroth,
attempted to employ force upon her, who was unconquerable as a flame of
blazing fire. And Damayanti already distressed upon being deprived of
husband and kingdom, in that hour of grief beyond utterance, cursed him
in anger, saying, ‘I have never even thought of any other person than
Naishadha, therefore let this mean-minded wrath subsisting on chase, fall
down lifeless.’ And as soon as she said this, the hunter fell down
lifeless upon the ground, like a tree consumed by fire.” 131



SECTION LXIV

“Vrihadaswa continued, ‘Having destroyed that hunter Damayanti of eyes
like lotus leaves, went onwards through that fearful and solitary forest
ringing with the chirp of crickets. And it abounded with lions, and
leopards, and Rurus and tigers, and buffaloes, and bears and deer. And it
swarmed with birds of various species, and was infested by thieves and
mlechchha tribes. And it contained Salas, and bamboos and Dhavas, and
Aswatthas, and Tindukas and Ingudas, and Kinsukas, and Arjunas, and
Nimvas, and Tinisas and Salmalas, and Jamvus, and mango trees, and
Lodhras, and the catechu, and the cane, and Padmakas, and Amalahas, and
Plakshas, and Kadamvas, and Udumvaras and Vadaris, and Vilwas, and
banians, and Piyalas, and palms, and date-trees, and Haritakas and
Vibhitakas. And the princess of Vidarbha saw many mountains containing
ores of various kinds, and groves resounding with the notes of winged
choirs, and many glens of wondrous sight, and many rivers and lakes and
tanks and various kinds of birds and beasts. And she saw numberless
snakes and goblins and Rakshasas of grim visage, and pools and tanks and
hillocks, and brooks and fountains of wonderful appearance. And the
princess of Vidarbha saw there herds of buffaloes. And boars, and bears
as well as serpents of the wilderness. And safe in virtue and glory and
good fortune and patience, Damayanti wandered through those woods alone,
in search of Nala. And the royal daughter of Bhima, distressed only at
her separation from her lord, was not terrified at aught in that fearful
forest. And, O king, seating herself down upon a stone and filled with
grief, and every limb of hers trembling with sorrow on account of her
husband, she began to lament thus: ‘O king of the Nishadhas, O thou of
broad chest and mighty arms, whither hast thou gone, O king, leaving me
in this lone forest? O hero, having performed the Aswamedha and other
sacrifices, with gifts in profusion (unto the Brahmanas), why hast thou,
O tiger among men, played false with me alone? O best of men, O thou of
great splendour, it behoveth thee. O auspicious one, to remember what
thou didst declare before me, O bull among kings! And, O monarch, it
behoveth thee also to call to mind what the sky-ranging swans spake in
thy presence and in mine. O tiger among men, the four Vedas in all their
extent, with the Angas and the Upangas, well-studied, on one side, and
one single truth on the other, (are equal). Therefore, O slayer of foes,
it behoveth thee, O lord of men, to make good what thou didst formerly
declare before me. Alas, O hero! warrior! O Nala! O sinless one being
thine, I am about to perish in this dreadful forest. Oh! wherefore dost
thou not answer me? This terrible lord of the forest, of grim visage and
gaping jaws, and famishing with hunger, filleth me with fright. Doth it
not behove thee to deliver me? Thou wert wont to say always, ‘Save thee
there existeth not one dear unto me.’ O blessed one, O king, do thou now
make good thy words so spoken before. And, O king, why dost thou not
return an answer to thy beloved wife bewailing and bereft of sense,
although thou lovest her, being loved in return? O king of the earth, O
respected one, O represser of foes, O thou of large eyes, why dost thou
not regard me, emaciated, and distressed and pale, and discoloured, and
clad in a half piece of cloth, and alone, and weeping, and lamenting like
one forlorn, and like unto a solitary doe separated from the herd? O
illustrious sovereign, it is, I, Damayanti, devoted to thee, who, alone
in this great forest, address thee. Wherefore, then, dost thou not reply
unto me? Oh, I do not behold thee today on this mountain, O chief of men,
O thou of noble birth and character with every limb possesed of grace! In
this terrible forest, haunted by lions and tigers, O king of the
Nishadhas, O foremost of men, O enhancer of my sorrows, (Wishing to know)
whether thou art lying down, or sitting, or standing, or gone, whom shall
I ask, distressed and woe-stricken on thy account, saying, ‘Hast thou
seen in this woods the royal Nala?’ Of whom shall I in this forest
enquire alter the departed Nala, handsome and of high soul, and the
destroyer of hostile arrays? From whom shall I today hear the sweet
words, viz., ‘That royal Nala, of eyes like lotus-leaves, whom thou
seekest, is even here?’ Yonder cometh the forest-king, that tiger of
graceful mien, furnished with four teeth and prominent cheeks. Even him
will I accost fearlessly: Thou art the lord of all animals, and of this
forest the king. Know me for Damayanti, the daughter of the king of the
Vidarbhas, and the wife of Nala, destroyer of foes, and the king of the
Nishadhas. Distressed and woe-stricken, I am seeking my husband alone in
these woods. Do thou, O king of beasts, comfort me (with news of Nala) if
thou hast seen him. Or, O lord of the forest, if thou cannot speak of
Nala, do thou, then, O best of beasts, devour me, and free me from this
misery. Alas! hearing my plaintive appeal in the wilderness, this king of
mountains, this high and sacred hill, crested with innumerable [...?-JBH]
rolleth towards the sea. Let me, then, for tidings of the king, ask this
king of mountains, this high and sacred hill, crested with innumerable
heaven-kissing and many-hued and beauteous peaks, and abounding in
various ores, and decked with gems of diverse kings, and rising like a
banner over this broad forest, and ranged by lions and tigers and
elephants and boars and bears and stags, and echoing all around with (the
notes of) winged creatures of various species, and adorned with kinsukas
and Asokas and Vakulas and Punnagas, with blossoming Karnikaras, and
Dhavas and Plakshas, and with streams haunted by waterfowls of every
kind, and abounding in crested summits, O sacred one! O best of
mountains! O thou of wondrous sight! O celebrated hill! O refuge (of the
distressed)! O highly auspicious one! I bow to thee, O pillar of the
earth! Approaching, I bow to thee. Know me for a king’s daughter, and a
king’s daughter-in-law, and king’s consort, Damayanti by name that lord
of earth who ruleth the Vidarbhas, that mighty warrior-king Bhima by
name, who protecteth the four orders, is my sire. That best of kings
celebrated the Rajasuya and Aswamedha sacrifices, with profuse gifts to
the Brahmanas. Possessed of beautiful and large eyes, distinguished for
devotion to the Vedas, of unblemished character, truth-telling, devoid of
guile, gentle, endued with prowess, lord of immense wealth, versed in
morality, and pure, he having vanquished all his foes, effectually
protecteth the inhabitants of Vidarbha. Know me, O holy one, for his
daughter, thus come to thee. That best of men--the celebrated ruler of
the Nishadha--known by the name of Virasena of high fame, was my
father-in-law. The son of that king, heroic and handsome and possessed of
energy incapable of being baffled, who ruleth well the kingdom which hath
descended to him from his father, is named Nala. Know, O mountain, that
of that slayer of foes, called also Punyasloka, possessed of the
complexion of gold, and devoted to the Brahmanas, and versed in the
Vedas, and gifted with eloquence,--of that righteous and Soma-quaffing
and fire-adoring king, who celebrateth sacrifices and is liberal and
warlike and who adequately chastiseth (criminals), I am the innocent
spouse--the chief of his queens--standing before thee. Despoiled of
prosperity and deprived of (the company of my) husband without a
protector, and afflicted with calamity, hither have I come, O best of
mountains, seeking my husband. Hast thou, O foremost of mountains, with
thy hundreds of peaks towering (into the sky) seen king Nala in this
frightful forest? Hast thou seen my husband, that ruler of the Nishadhas,
the illustrious Nala, with the tread of a mighty elephant, endued with
intelligence, long-armed, and of fiery energy, possessed of prowess and
patience and courage and high fame? Seeing me bewailing alone,
overwhelmed with sorrow, wherefore, O best of mountains, dost thou not
today soothe me with thy voice, as thy own daughter in distress? O hero,
O warrior of prowess, O thou versed in every duty, O thou adhering to
truth--O lord of the earth, if thou art in this forest, then, O king,
reveal thyself unto me. Oh, when shall I again hear the voice of Nala,
gentle and deep as that of the clouds, that voice, sweet as Amrita, of
the illustrious king, calling me Vidharva’s daughter, with accents
distinct, and holy, and musical as the chanting of the Vedas and rich,
and soothing all my sorrows. O king, I am frightened. Do thou, O virtuous
one, comfort me.’

“Having addressed that foremost of mountain thus, Damayanti then went in
a northerly direction. And having proceeded three days and nights, that
best of women came to an incomparable penance grove of ascetics,
resembling in beauty a celestial grove. And the charming asylum she
beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu
and Atri, self-denying and strict in diet, with minds under control,
endued with holiness, some living on water, some on air, and some on
(fallen) leaves, with passions in check, eminently blessed, seeking the
way to heaven, clad in barks of trees and deer-skins, and with senses
subdued. And beholding that hermitage inhabited by ascetics, and
abounding in herds of deer and monkeys, Damayanti was cheered. And that
best of women, the innocent and blessed Damayanti, with graceful
eye-brows, and long tresses, with lovely hips and deep bosom, and face
graced with fine teeth and with fine black and large eyes, in her
brightness and glory entered that asylum. And saluting those ascetics
grown old in practising austerities, she stood in an attitude of
humility. And the ascetics living in that forest, said, ‘Welcome!’ And
those men of ascetic wealth, paying her due homage, said, ‘Sit ye down,
and tell us what we may do for thee.’ That best of women replied unto
them, saying, ‘Ye sinless and eminently blessed ascetics, is it well with
your austerities, and sacrificial fire, and religious observances, and
the duties of your own order? And is it well with the beasts and birds of
this asylum? And they answered, ‘O beauteous and illustrious lady,
prosperity attendeth us in every respect. But, O thou of faultless limbs,
tell us who thou art, and what thou seekest. Beholding thy beauteous form
and thy bright splendour, we have been amazed. Cheer up and mourn not.
Tell us, O blameless and blessed one, art thou the presiding deity of
this forest, or of this mountain, or of this river?’ Damayanti replied
unto those ascetics, saying, ‘O Brahmanas, I am not the goddess of this
forest, or of this mountain, or of this stream. O Rishis of ascetic
wealth, know that I am a human being. I will relate my history in detail.
Do ye listen to me. There is a king--the mighty ruler of the
Vidarbhas--Bhima by name. O foremost of regenerate ones, know me to be
his daughter. The wise ruler of the Nishadhas, Nala by name, of great
celebrity, heroic, and ever victorious in battle, and learned, is my
husband. Engaged in the worship of the gods, devoted to the twice-born
ones, the guardian of the line of the Nishadhas, of mighty energy,
possessed of great strength, truthful, conversant with all duties, wise,
unwavering in promise, the crusher of foes, devout, serving the gods,
graceful, the conqueror of hostile towns, that foremost of kings, Nala by
name, equal in splendour unto the lord of celestials, the slayer of foes,
possessed of large eyes, and a hue resembling the full moon, is my
husband. The celebrator of great sacrifices, versed in the Vedas and
their branches, the destroyer of enemies in battle, and like unto the sun
and the moon in splendour, is he. That king devoted to truth and religion
was summoned to dice by certain deceitful persons of mean mind and
uncultured soul and of crooked ways, and skilful in gambling, and was
deprived of wealth and kingdom. Know that I am the wife of that bull
among kings, known to all by the name of Damayanti, anxious to find out
my (missing) lord. In sadness of heart am I wandering among woods, and
mountains, and lakes, and rivers, and tanks and forests, in search of
that husband of mine--Nala, skilled in battle, high-souled, and
well-versed in the use of weapons, O hath king Nala, the lord of the
Nishadhas, come to this delightful asylum of your holy selves? It is for
him, O Brahmanas, that I have come to this dreary forest full of terrors
and haunted by tigers and other beasts. If I do not see king Nala within
a few days and nights, I shall seek my good by renouncing this body. Of
what use is my life without that bull among men? How shall I live
afflicted with grief on account of my husband?’

Unto Bhima’s daughter, Damayanti, lamenting forlorn in that forest, the
truth-telling ascetics replied, saying, ‘O blessed and beauteous one, we
see by ascetic power that the future will bring happiness to thee, and
that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt
behold Nala, the lord of the Nishadhas, the slayer of foes, and the
foremost of the virtuous freed from distress. And O blessed lady, thou
wilt behold the king--thy lord--freed from all sins and decked with all
kinds of gems, and ruling the selfsame city, and chasting his enemies,
and striking terror into the hearts of foes, and gladdening the hearts of
friends, and crowned with every blessing.’

“‘Having spoken unto that princess--the beloved queen of Nala--the
ascetics with their sacred fires and asylum vanished from sight. And
beholding that mighty wonder, the daughter-in-law of king Virasena,
Damayanti of faultless limbs, was struck with amazement. And she asked
herself, ‘Was it a dream that I saw? What an occurrence hath taken place!
Where are all those ascetics? And where is that asylum? Where, further,
is that delightful river of sacred waters--the resort of diverse kinds of
fowls? And where, again, are those charming trees decked with fruits and
flowers?’ And after thinking so for some time, Bhima’s daughter,
Damayanti of sweet smiles melancholy and afflicted with grief on account
of her lord, lost the colour of her face (again). And going to another
part of the wood, she saw an Asoka tree. And approaching that first of
trees in the forest, so charming with blossoms and its load of foliage,
and resounding with the notes of birds, Damayanti, with tears in her eyes
and accents choked in grief, began to lament, saying, ‘Oh, this graceful
tree in the heart of the forest, decked in flowers, looketh beautiful,
like a charming king of hills. O beauteous Asoka, do thou speedily free
me from grief. Hast thou seen king Nala, the slayer of foes and the
beloved husband of Damayanti,--freed from fear and grief and obstacles?
Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in
half a piece of cloth, with delicate skin, that hero afflicted with woe
and who hath come into this wilderness? O Asoka tree, do thou free me
from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of
grief. And going round that tree thrice, with an afflicted heart, that
best of women, Bhima’s daughter, entered a more terrible part of the
forest. And wandering in quest of her lord, Bhima’s daughter beheld many
trees and streams and delightful mountains, and many beasts and birds,
and caves, and precipices, and many rivers of wonderful appearance. And
as she proceeded she came upon a broad way where she saw with wonder a
body of merchants, with their horses and elephants, landing on the banks
of a river, full of clear and cool water, and lovely and charming to
behold, and broad, and covered with bushes of canes, and echoing with the
cries of cranes and ospreys and Chakravakas, and abounding in tortoises
and alligators and fishes, and studded with innumerable islets. And as
soon as as she saw that caravan, the beauteous and celebrated wife of
Nala, wild like a maniac, oppressed with grief, clad in half a garment,
lean and pale and smutted, and with hair covered with dust, drew near and
entered into its midst. And beholding her, some fled in fear, and some
became extremely anxious, and some cried aloud, and some laughed at her,
and some hated her. And some, O Bharata, felt pity for, and even
addressed, her, saying, ‘O blessed one, who art thou, and whose? What
seekest thou in woods? Seeing thee here we have been terrified. Art thou
human? Tell us truly, O blessed one if thou art the goddess of this wood
or of this mountain or of the points of the heaven. We seek thy
protection. Art thou a female Yaksha, or a female Rakshasa, or a
celestial damsel? O thou of faultless features, do thou bless us wholly
and protect us. And, O blessed one, do thou so act that his caravan may
soon go hence in prosperity and that the welfare of all of us may be
secured.’ Thus addressed by that caravan, the princess Damayanti, devoted
to her husband and oppressed by the calamity that had befallen her,
answered, saying, ‘O leader of the caravan, ye merchants, ye youths, old
men, and children, and ye that compose this caravan, know me for a human
being. I am the daughter of a king, and the daughter in-law of a king,
and the consort also of a king, eager for the sight of my lord. The ruler
of the Vidarbhas is my father, and my husband is the lord of the
Nishadhas, named Nala. Even now I am seeking that unvanquished and
blessed one. If ye have chanced to see my beloved one, king Nala, that
tiger among men, that destroyer of hostile hosts, O tell me quick.’
Thereupon the leader of that great caravan, named Suchi, replied unto
Damayanti of faultless limbs, saying, ‘O blessed one, listen to my words.
O thou of sweet smiles, I am a merchant and the leader of this caravan. O
illustrious lady, I have not seen any man of the name of Nala. In this
extensive forest uninhabited by men, there are only elephants and
leopards and buffaloes, and tigers and bears and other animals. Except
thee, I have not met with any man or woman here, so help us now
Manibhadra, the king of Yakshas!’ Thus addressed by them she asked those
merchants as well as the leader of the host saying, ‘It behoveth you to
tell me whither this caravan is bound.’ The leader of the band said, ‘O
daughter of a great king, for the purpose of profit this caravan is bound
direct for the city of Suvahu, the truth-telling ruler of the Chedis.’”



SECTION LXV

“Vrihadaswa said, ‘Having heard the words of the leader of that caravan,
Damayanti of faultless limbs proceeded with that caravan itself anxious
to behold her lord. And after having proceeded for many days the
merchants saw a large lake fragrant with lotuses in the midst of that
dense and terrible forest. And it was beautiful all over, and exceedingly
delightful, (with banks) abounding in grass and fuel and fruits and
flowers. And it was inhabited by various kinds of fowls and birds, and
fall of water that was pure and sweet. And it was cool and capable of
captivating the heart. And the caravan, worn out with toil, resolved to
halt there. And with the permission of their leader, they spread
themselves around those beautiful woods. And that mighty caravan finding
it was evening halted at that place. And (it came to pass that) at the
hour of midnight when everything was hushed and still and the tired
caravan had fallen asleep, a herd of elephants in going towards a
mountain stream to drink of its water befouled by their temporal juice,
saw that caravan as also the numerous elephants belonging to it. And
seeing their domesticated fellows the wild elephants infuriated and with
the temporal juice trickling down rushed impetuously on the former, with
the intention of killing them. And the force of the rush of those
elephants was hard to bear, like the impetuosity of peaks lessened from
mountain summits rolling towards the plain. The rushing elephants found
the forest paths to be all blocked up, for the goodly caravan was
sleeping obstructing the paths around that lake of lotuses. And the
elephants all of a sudden, began to crush the men lying insensible on the
ground. And uttering cries of ‘Oh!’ and ‘Alas!’ the merchants, blinded by
sleep, fled, in order to escape that danger, to copses and woods for
refuge. And some were slain by the tusks, and some by the trunks, and
some by the legs of those elephants. And innumerable camels and horses
were killed, and crowds of men on foot, running in fright, killed one
another. And uttering loud cries some fell down on the ground, and some
in fear climbed on trees, and some dropped down on uneven ground. And, O
king, thus accidentally attacked by that large herd of elephants, that
goodly caravan suffered a great loss. And there arose a tremendous uproar
calculated to frighten the three worlds, ‘Lo! a great fire hath broken
out. Rescue us.

Do ye speedily fly away. Why do ye fly? Take the heaps of jewels
scattered around. All this wealth is a trifle. I do not speak falsely, ‘I
tell you again, (exclaimed some one) think on my words, O ye distracted
one!’ With such exclamation they ran about in fright. And Damayanti awoke
in fear and anxiety, while that terrible slaughter was raging there. And
beholding slaughter capable of awaking the fear of all the worlds, and
which was so unforeseen, the damsel of eyes like lotus leaves rose up,
wild with fright, and almost out of breath. And those of the caravan that
had escaped unhurt, met together, and asked one another, ‘Of what deed of
ours is this the consequence? Surely, we have failed to worship the
illustrious Manibhadras, and likewise the exalted and graceful
Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the
deities that cause calamities, or perhaps, we have not paid them the
first homage. Or, perhaps, this evil is the certain consequence of the
birds (we saw). Our stars are not unpropitious. From what other cause,
then hath this disaster come?’ Others, distressed and bereft of wealth
and relatives, said, ‘That maniac-like woman who came amongst this mighty
caravan in guise that was strange and scarcely human, alas, it is by her
that this dreadful illusion had been pre-arranged. Of a certainty, she is
a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her
work, what need of doubts? If we again see that wicked destroyer of
merchants, that giver of innumerable woes, we shall certainly slay that
injurer of ours, with stones, and dust, and grass, and wood, and cuffs.’
And hearing these dreadful words of the merchants, Damayanti, in terror
and shame and anxiety, fled into the woods apprehensive of evil. And
reproaching herself she said, ‘Alas! fierce and great is the wrath of God
on me. Peace followeth not in my track. Of what misdeed is this the
consequence? I do not remember that I did ever so little a wrong to any
one in thought, word, or deed. Of what deed, then, is this the
consequence? Certainly, it is on account of the great sins I had
committed in a former life that such calamity hath befallen me, viz., the
loss of my husband’s kingdom, his defeat at the hands of his own kinsmen,
this separation from my lord and my son and daughter, this my unprotected
state, and my presence in this forest abounding in innumerable beasts of
prey!’”

“The next day, O king, the remnant of that caravan left the place
bewailing the destruction that had overtaken them and lamenting for their
dead brothers and fathers and sons and friends. And the princess of
Vidarbha began to lament, saying, ‘Alas! What misdeed have I perpetrated!
The crowd of men that I obtained in this lone forest, hath been destroyed
by a herd of elephants, surely as a consequence of my ill luck. Without
doubt, I shall have to suffer misery for a long time. I have heard from
old men that no person dieth ere his time; it is for this that my
miserable self hath not been trodden to death by that herd of elephants.
Nothing that befalleth men is due to anything else than Destiny, for even
in my childhood I did not commit any such sin in thought, word, or deed,
whence might come this calamity. Methinks, I suffer this severance from
my husband through the potency of those celestial Lokapalas, who had come
to the Swayamvara but whom I disregarded for the sake of Nala.’ Bewailing
thus, O tiger among kings, that excellent lady, Damayanti, devoted to her
husband, went, oppressed with grief and (pale) as the autumnal moon, with
those Brahmanas versed in the Vedas that had survived the slaughter of
the caravan. And departing speedily, towards evening, the damsel came to
the mighty city of the truth-telling Suvahu, the king of the Chedis. And
she entered that excellent city clad in half a garment. And the citizens
saw her as she went, overcome with fear, and lean, melancholy, her hair
dishevelled and soiled with dust, and maniac-like. And beholding her
enter the city of the king of the Chedis, the boys of the city, from
curiosity, began to follow her. And surrounded by them, she came before
the palace of the king. And from the terrace the queen-mother saw her
surrounded by the crowd. And she said to her nurse, ‘Go and bring that
woman before me. She is forlorn and is being vexed by the crowd. She hath
fallen into distress and standeth in need of succour. I find her beauty
to be such that it illumineth my house. The fair one, though looking like
a maniac, seemeth a very Sree with her large eyes.’ Thus commanded, the
nurse went out and dispersing the crowd brought Damayanti to that
graceful terrace. And struck with wonder, O king, she asked Damayanti,
saying, ‘Afflicted though thou art with such distress, thou ownest a
beautiful form. Thou shinest like lightning in the midst of the clouds.
Tell me who thou art, and whose. O thou possessed of celestial splendour,
surely, thy beauty is not human, bereft though thou art of ornaments. And
although thou art helpless, yet thou art unmoved under the outrage of
these men.’ Hearing these words of the nurse, the daughter of Bhima said,
Know that I am a female belonging to the human species and devoted to my
husband. I am a serving woman of good lineage. I live wherever I like,
subsisting on fruit and roots, and whom a companion, and stay where
evening overtaketh me. My husband is the owner of countless virtues and
was ever devoted to me. And I also, on my part, was deeply attached to
him, following him like his shadow. It chanced that once he became
desperately engaged at dice. Defeated at dice, he came along into the
forest. I accompanied my husband into the woods, comforting the hero clad
in a single piece of cloth and maniac-like and overwhelmed with calamity.
Once on a time for some cause, that hero, afflicted with hunger and
thirst and grief, was forced to abandon that sole piece of covering in
the forest. Destitute of garment and maniac-like and deprived of his
senses as he was, I followed him, myself in a single garment. Following
him, I did not sleep for nights together. Thus passed many days, until at
last while I was sleeping, he cut off half of my cloth, and forsook me
who had done him no wrong. I am seeking my husband but unable to find him
who is of hue like the filaments of the lotus, without being able to cast
my eyes on that delight of my heart, that dear lord who owneth my heart
and resembleth the celestials in mien, day and night do I burn in grief.”

“Unto Bhima’s daughter thus lamenting with tearful eyes, and afflicted
and speaking in accents choked in grief, the queen-mother herself said,
‘O blessed damsel, do thou stay with me. I am well pleased with thee. O
fair lady, my men shall search for thy husband. Or, perhaps he may come
here of his own accord in course of his wanderings. And, O beautiful
lady, residing here thou wilt regain thy (lost) lord.’ Hearing these
words of the queen mother, Damayanti replied, ‘O mother of heroes, I may
stay with thee on certain conditions. I shall not eat the leavings on any
dish, nor shall I wash anybody’s feet, nor shall I have to speak with
other men. And if anybody shall seek me (as a wife or mistress) he should
be liable to punishment at thy hands. And, further, should he solicit me
over and over again, that wicked one should be punished with death. This
is the vow I have made. I intend to have an interview with those
Brahmanas that will set out to search for my husband. If thou canst do
all this, I shall certainly live with thee. If it is otherwise, I cannot
find it in my heart to reside with thee.’ The queen-mother answered her
with a glad heart, saying, ‘I will do all this. Thou hast done well in
adopting such a vow!’”

“Vrihadaswa continued, ‘O king, having spoken so unto the daughter of
Bhima, the queen-mother, O Bharata, said to her daughter named Sunanda,
‘O Sunanda, accept this lady like a goddess as thy Sairindhri! Let her be
thy companion, as she is of the same age with thee. Do thou, with heart
free from care, always sport with her in joy.’ And Sunanda cheerfully
accepted Damayanti and led her to her own apartment accompanied by her
associates. And treated with respect, Damayanti was satisfied, and she
continued to reside there without anxiety of any kind, for all her wishes
were duly gratified.’”



SECTION LXVI

“Vrihadaswa said, ‘O monarch, having deserted Damayanti, king Nala saw a
mighty conflagration that was raging in that dense forest. And in the
midst of that conflagration, he heard the voice of some creature,
repeatedly crying aloud, ‘O righteous Nala, come hither.’ And answering,
‘Fear not,’ he entered into the midst of the fire and beheld a mighty
Naga lying in coils. And the Naga with joined hands, and trembling, spake
unto Nala, saying, ‘O king, that I am a snake, Karkotaka by name. I had
deceived the great Rishi Narada of high ascetic merit, and by him have I
been cursed in wrath, O king of men, even in words such as these: ‘Stay
thou here like an immobile thing, until one Nala taketh thee hence. And,
indeed, on the spot to which he will carry thee, there shalt thou he
freed from my curse. It is for that curse of his that I am unable to stir
one step. I will instruct thee in respect of thy welfare. It behoveth
thee to deliver me. I will be thy friend. There is no snake equal to me.
I will be light in thy hands. Taking me up, do thou speedily go hence.’
Having said this, that prince of snakes became as small as the thumb. And
taking him up, Nala went to a spot free from fire. Having reached an open
spot where there was no fire, Nala intended to drop the serpent, upon
which Karkotaka again addressed him, saying, ‘O king of the Nishadhas,
proceed thou yet, counting a few steps of thine; meanwhile, O
mighty-armed one, I will do thee great good.’ And as Nala began to count
his steps, the snake bit him at the tenth step. And, lo! As he was bit,
his form speedily underwent a change. And beholding his change of form,
Nala was amazed. And the king saw the snake also assume his own form. And
the snake Karkotaka, comforting Nala, spake unto him, ‘I have deprived
thee of thy beauty, so that people may not recognise thee. And, O Nala,
he by whom thou hast been deceived and cast into distress, shall dwell in
thee tortured by my venom. And, O monarch, as long as he doth not leave
thee, he will have to dwell in pain in thy body with thee every limb
filled with my venom. And, O ruler of men I have saved from the hands of
him who from anger and hate deceived thee, perfectly innocent though thou
art and undeserving of wrong. And, O tiger among men, through my grace,
thou shalt have (no longer) any fear from animals with fangs from
enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt
thou, O monarch, feel pain on account of my poison. And, O foremost of
kings, thou shalt be ever victorious in battle. This very day, O prince,
O lord of Nishadhas, go to the delightful city of Ayodhya, and present
thyself before Rituparna skilled in gambling, saying, ‘I am a charioteer,
Vahuka by name.’ And that king will give thee his skill in dice for thy
knowledge of horses. Sprung from the line of Ikswaku, and possessed of
prosperity, he will be thy friend. When thou wilt be an adept at dice,
thou shalt then have prosperity. Thou wilt also meet with thy wife and
thy children, and regain thy kingdom. I tell thee this truly. Therefore,
let not thy mind be occupied by sorrow. And, O lord of men, when thou
shouldst desire to behold thy proper form, thou shouldst remember me, and
wear this garment. Upon wearing this, thou shalt get back thy own form.’
And saying this, that Naga then gave unto Nala two pieces of celestial
cloth. And, O son of the Kuru race, having thus instructed Nala, and
presented him with the attire, the king of snakes, O monarch, made
himself invisible there and then!’”



SECTION LXVII

“Vrihadaswa said, ‘After the snake had vanquished, Nala, the ruler of the
Nishadhas, proceeded, and on the tenth day entered the city of Rituparna.
And he approached the king, saying, ‘My name is Vahuka. There is no one
in this world equal to me in managing steeds. My counsel also should be
sought in matters of difficulty and in all affairs of skill. I also
surpass others in the art of cooking. In all those arts that exists in
this world, and also in every thing difficult of accomplishment, I will
strive to attain success, O Rituparna, do thou maintain me.’ And
Rituparna replied, ‘O Vahuka, stay with me! May good happen to thee. Thou
wilt even perform all this. I have always particularly desired to be
driven fast. Do thou concert such measures that my steeds may become
fleet. I appoint thee the superintendent of my stables. Thy pay shall be
ten thousand (coins). Both Varshneya and Jivala shall always be under thy
direction. Thou wilt live pleasantly in their company. Therefore, O
Vahuka, stay thou with me.’”

“Vrihadaswa continued, ‘Thus addressed by the king, Nala began to dwell
in the city of Rituparna, treated with respect and with Varshneya and
Jivala as his companions. And residing there, the king (Nala),
remembering the princess of Vidarbha, recited every evening the following
sloka: ‘Where lieth that helpless one afflicted with hunger and thirst
and worn with toil, thinking of that wretch? And upon whom also doth she
now wait?’ And once as the king was reciting this in the night, Jivala
asked him saying, ‘O Vahuka, whom dost thou lament thus daily? I am
curious to hear it. O thou blest with length of days, whose spouse is she
whom thus lamentest?’ Thus questioned, king Nala answered him, saying, ‘A
certain person devoid of sense had a wife well-known to many. That wretch
was false in his promises. For some reason that wicked person was
separated from her. Separated from her, that wretch wandered about
oppressed with woe, and burning with grief he resteth not by day or
night. And at night, remembering her, he singeth this sloka. Having
wandered over the entire world, he hath at last found a refuge, and
undeserving of the distress that hath befallen him, passeth his days,
thus remembering his wife. When calamity had overtaken this man, his wife
followed him into the woods. Deserted by that man of little virtue, her
life itself is in danger. Alone, without knowledge of ways, ill able to
bear distress, and fainting with hunger and thirst, the girl can hardly
protect her life. And, O friend, she hath been deserted by that man of
small fortune and having little sense, with the wide and terrible forest,
ever abounding in beasts of prey’--

“Thus remembering Damayanti, the king of the Nishadhas continued to live
unknown in the abode of that monarch!”



SECTION LXVIII

“Vaisampayana said, ‘After Nala, despoiled of his kingdom, had, with his
wife, become a bondsman, Bhima with the desire of seeing Nala sent out
Brahmanas to search for him. And giving them profuse wealth, Bhima
enjoined on them, saying, ‘Do ye search for Nala, and also for my
daughter Damayanti. He who achieveth this task, viz., ascertaining where
the ruler of the Nishadhas is, bringeth him and my daughter hither, will
obtain from me a thousand kine, and fields, and a village resembling a
town. Even if failing to bring Damayanti and Nala here, he that succeeds
learning their whereabouts, will get from me the wealth represented by a
thousand kine.’ Thus addressed, the Brahmanas cheerfully went out in all
directions seeking Nala and his wife in cities and provinces. But Nala or
his spouse they found not anywhere. Until at length searching in the
beautiful city of the Chedis, a Brahmana named Sudeva, during the time of
the king’s prayers, saw the princess of Vidarbha in the palace of the
king, seated with Sunanda. And her incomparable beauty was slightly
perceptible, like the brightness of a fire enveloped in curls of smoke.
And beholding that lady of large eyes, soiled and emaciated he decided
her to be Damayanti, coming to that conclusion from various reasons. And
Sudeva said, ‘As I saw her before, this damsel is even so at present. O,
I am blest, by casting my eyes on this fair one, like Sree herself
delighting the worlds! Resembling the full moon, of unchanging youth, of
well-rounded breasts, illumining all sides by her splendour, possessed of
large eyes like beautiful lotuses, like unto Kama’s Rati herself the
delight of all the worlds like the rays of the full moon, O, she looketh
like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake
and covered with mire in the process. And oppressed with grief on account
of her husband, and melancholy, she looketh like the night of the full
moon when Rahu hath swallowed that luminary, or like a stream whose
current hath dried up. Her plight is very much like that of a ravaged
lake with the leaves of its lotuses crushed by the trunks of elephants,
and with its birds and fowls affrighted by the invasion. Indeed, this
girl, of a delicate frame and of lovely limbs, and deserving to dwell in
a mansion decked with gems, is (now) like an uprooted lotus-stalk
scorched by the sun. Endued with beauty and generosity of nature, and
destitute of ornaments, though deserving of them, she looketh like the
moon ‘new bent in haven’ but covered with black clouds. Destitute of
comforts and luxuries, separated from loved ones and friends, she liveth
in distress, supported by the hope of beholding her lord. Verily, the
husband is the best ornament of a woman, however destitute of ornaments.
Without her husband beside her, this lady, though beautiful, shineth not.
It is a hard feat achieved by Nala in that he liveth without succumbing
to grief, though separated from such a wife. Beholding this damsel
possessed of black hair and of eyes like lotus-leaves, in woe though
deserving of bliss, even my heart is pained. Alas! when shall this girl
graced with auspicious marks and devoted to her husband, crossing this
ocean of woe, regain the company of her lord, like Rohini regaining the
Moon’s? Surely, the king of the Nishadhas will experience in regaining
her the delight that a king deprived of his kingdom experienceth in
regaining his kingdom. Equal to her in nature and age and extraction,
Nala deserveth the daughter of Vidarbha, and this damsel of black eyes
also deserveth him. It behoveth me to comfort the queen of that hero of
immeasurable prowess and endued with energy and might, (since) she is so
eager to meet her husband. I will console this afflicted girl of face
like the full moon, and suffering distress that she had never before
endured, and ever meditating on her lord.’

“Vrihadaswa continued, ‘Having thus reflected on these various
circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and
addressed her, saying, ‘O princess of Vidarbha, I am Sudeva, the dear
friend of thy brother. I have come here, seeking thee, at the desire of
king Bhima. Thy father is well, and also thy mother, and thy brothers.
And thy son and daughter, blessed with length of days, are living in
peace. Thy relatives, though alive, are almost dead on thy account, and
hundreds of Brahmanas are ranging the world in search of thee.”

“Vrihadaswa continued, ‘O Yudhishthira, Damayanti recognising Sudeva,
asked him respecting all her relatives and kinsmen one after another.
And, O monarch, oppressed with grief, the princess of Vidarbha began to
weep bitterly, at the unexpected sight of Sudeva, that foremost of
Brahmanas and the friend of her brother. And, O Bharata, beholding
Damayanti weeping, and conversing in private with Sudeva, Sunanda was
distressed, and going to her mother informed her, saying, ‘Sairindhri is
weeping bitterly in the presence of a Brahmana. If thou likest, satisfy
thyself.’ And thereupon the mother of the king of the Chedis, issuing
from the inner apartments of the palace, came to the place where the girl
(Damayanti) was with that Brahmana. Then calling Sudeva, O king, the
queen-mother asked him, ‘Whose wife is this fair one, and whose daughter?
How hath this lady of beautiful eyes been deprived of the company of her
relatives and of her husband as well? And how also hast thou come to know
this lady fallen into such a plight? I wish to hear all this in detail
from thee. Do truly relate unto me who am asking thee about this damsel
of celestial beauty.’ Then, O king, thus addressed by the queen-mother,
Sudeva, that best of Brahmanas, sat at his ease, and began to relate the
true history of Damayanti.’”



SECTION LXIX

“Sudeva said, ‘There is a virtuous and illustrious ruler of the
Vidarbhas, Bhima by name. This blessed lady is his daughter, and widely
known by the name of Damayanti. And there is a king ruling the Nishadhas,
named Nala, the son of Virasena. This blessed lady is the wife of that
wise and righteous monarch. Defeated at dice by his brother, and
despoiled of his kingdom, that king, accompanied by Damayanti, went away
without the knowledge of any one. We have been wandering over the whole
earth in search of Damayanti. And that girl is at last found in the house
of thy son. No woman existeth that is her rival in beauty. Between the
eye-brows of this ever-youthful damsel, there is an excellent mole from
birth, resembling a lotus. Noticed by us (before) it seems to have
disappeared, covered, (as her forehead is) with (a coat of) dust even
like the moon hid in clouds. Placed there by the Creator himself as an
indication of prosperity and wealth, that mole is visible faintly, like
the cloud-covered lunar crescent of the first day of the lighted
fortnight. And covered as her body is with dust, her beauty hath not
disappeared. Though careless of her person, it is still manifest, and
shineth like gold. And this girl--goddess-like--capable of being
identified by this form of hers and that mole, hath been discovered by me
as one discovereth a fire that is covered, by its heat!’

“O king, hearing these words of Sudeva, Sunanda washed the dust that
covered the mole between Damayanti’s eye-brows. And thereupon it became
visible like the moon in the sky, just emerged from the clouds. And
seeing that mole, O Bharata, Sunanda and the queen-mother began to weep,
and embracing Damayanti stood silent for a while. And the queen-mother,
shedding tears as she spoke, said in gentle accents, ‘By this thy mole, I
find that thou art the daughter of my sister. O beauteous girl, thy
mother and I are both daughters of the high-souled Sudaman, the ruler of
the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I
witnessed thy birth at our father’s palace in the country of the
Dasarnas. O beautiful one, my house is to thee even as thy father’s. And
this wealth, O Damayanti, is thine as much as mine.’ As this, O king,
Damayanti bowing down to her mother’s sister with a glad heart, spake
unto her these words, ‘Unrecognised, I have still lived happily with
thee, every want of mine satisfied and myself cared for by thee. And
happy as my stay hath been, it would, without doubt, be happier still.
But, mother, I have long been an exile. It behoveth thee, therefore, to
grant me permission (to depart). My son and daughter, sent to my father’s
palace, are living there. Deprived of their father, and of their mother
also, how are they passing their days stricken with sorrow. If thou
wishest to do what is agreeable to me, do thou without loss of time,
order a vehicle, for I wish to go to the Vidarbhas.’ At this, O king, the
sister to (Damayanti’s) mother, with a glad heart, said, ‘So be it’. And
the queen-mother with her son’s permission, O chief of the Bharatas, sent
Damayanti in handsome litter carried by men, protected by a large escort
and provided with food and drink and garments of the first quality. And
soon enough she reached the country of the Vidarbhas. And all her
relatives, rejoicing (in her arrival) received her with respect. And
seeing her relatives, her children, both her parents, and all her maids,
to be well, the illustrious Damayanti, O king, worshipped the gods and
Brahmanas according to the superior method. And the king rejoiced at
beholding his daughter gave unto Sudeva a thousand kine and much wealth
and a village. And, O king, having spent that night at her father’s
mansion and recovered from fatigue, Damayanti addressed her mother,
saying, ‘O mother, if thou wishest me to live, I tell thee truly, do thou
endeavour to bring Nala, that hero among men.’ Thus addressed by
Damayanti, the venerable queen became filled with sorrow. And bathed in
tears, she was unable to give any answer. And beholding her in that
plight, all the inmates of the inner apartments broke out into
exclamation of ‘Oh!’ And ‘Alas’! and began to cry bitterly. And then the
queen addressed the mighty monarch Bhima, saying, ‘Thy daughter Damayanti
mourneth on account of her husband. Nay, banishing away all bashfulness,
she hath herself, O king, declared her mind to me. Let thy men strive to
find out (Nala) the righteous.’ Thus informed by her the king sent the
Brahmanas under him in all directions, saying, ‘Exert ye to discover
Nala.’ And those Brahmanas, commanded by the ruler of the Vidarbhas (to
seek Nala) appeared before Damayanti and told her of the journey they
were about to undertake. And Bhima’s daughter spake unto them saying, ‘Do
ye cry in every realm and in every assembly, ‘O beloved gambler, where
hast thou gone cutting off half of my garment, and deserting the dear and
devoted wife asleep in the forest? And that girl, as commanded by thee
stayeth expecting thee, clad in half a piece of cloth and burning with
grief! O king, O hero, relent towards, and answer, her who incessantly
weepeth for that grief. This and more ye will say, so that he may be
inclined to pity me. Assisted by the wind, fire consumeth the forest.
(Further, ye will say that) the wife is always to be protected and
maintained by the husband. Why then, good as thou art and acquainted with
every duty, hast thou neglected both the duties? Possessed of fame and
wisdom, and lineage, and kindness, why hast thou be unkind? I fear, this
is owing to the loss of my good luck! Therefore, O tiger among men, have
pity on me. O bull among men! I have heard it from thee that kindness is
the highest virtue. Speaking so, if anybody answereth you, that person
should by all means, be known, and ye should learn who he is, and where
he dwelleth. And ye foremost of regenerate ones, do ye bring me the words
of him who hearing this your speech will chance to answer. Ye should also
act with such care that no one may know the words ye utter to be at my
command, nor that ye will come back to me. And ye should also learn
whether that answers is wealthy, or poor, or destitute of power, in fact
all about him.’

“Thus instructed by Damayanti, O king, the Brahmanas set out in all
directions in search of Nala overtaken with such disaster. And the
Brahmanas, O king, searched for him in cities and kingdoms and villages,
and retreats of ascetics, and places inhabited by cow-herds. And, O
monarch, wherever they went they recited the speeches that Damayanti had
directed them to do.”



SECTION LXX

“Vrihadaswa said, ‘After a long time had passed away, a Brahmana named
Parnada returned to the city (of the Vidarbhas), and said unto the
daughter of Bhima, ‘O Damayanti, seeking Nala, the king of Nishadhas, I
came to the city of Ayodhya, and appeared before the son of Bhangasura.
And, O best of women, I repeated those words of thine in the presence of
the blessed Rituparna. But hearing them neither that ruler of men, nor
his courtiers, answered anything, although I uttered them repeatedly.
Then, after I had been dismissed by the monarch, I was accosted by a
person in the service of Rituparna, named Vahuka. And Vahuka is the
charioteer of that king, of unsightly appearance and possessed of short
arms. And he is skillful in driving with speed, and well acquainted with
the culinary art. And sighing frequently, and weeping again and again, he
inquired about my welfare and afterwards said these words, ‘Chaste women,
although fallen into distress, yet protect themselves and thus certainly
secure heaven. Although they may be deserted by their lords, they do not
yet become angry on that account, for women that are chaste lead their
lives, encased in the armour of virtuous behaviour. It behoveth her not
to be angry, since he that deserted her was overwhelmed with calamity,
and deprived of every bliss. A beauteous and virtuous woman should not be
angry with one that was deprived by birds of his garment while striving
to procure sustenance and who is being consumed with grief. Whether
treated well or ill, such a wife should never indulge in ire, beholding
her husband in that plight, despoiled of kingdom and destitute of
prosperity, oppressed with hunger and overwhelmed with calamity.’ Hearing
these words of his, I have speedily come here. Thou hast now heard all.
Do what thou thinkest proper, and inform the king of it.’

“O king, having heard these words of Parnada, Damayanti with tearful eyes
came to her mother, and spake unto her in private, ‘O mother, king Bhima
should not, by any means, be made acquainted with my purpose. In thy
presence will I employ that best of Brahmanas, Sudeva! If thou desirest
my welfare, act in such a way that king Bhima may not know my purpose.
Let Sudeva without delay go hence to the city of Ayodhya, for the purpose
of bringing Nala, O mother, having performed the same auspicious rites by
virtue of which he had speedily brought me into the midst of friends.’
With these words, after Parnada had recovered from fatigue, the princess
of Vidarbha worshipped him with profuse wealth and also said, ‘When Nala
will come here, O Brahmana, I will bestow on thee wealth in abundance
again. Thou hast done me the immense service which none else, indeed, can
do me, for, (owing to that service of thine), O thou best of the
regenerate ones, I shall speedily regain my (lost) lord.’ And thus
addressed by Damayanti, that high-minded Brahmana comforted her, uttering
benedictory words of auspicious import, and then went home, regarding his
mission to have been successful. And after he had gone away, Damayanti
oppressed with grief and distress, calling Sudeva, addressed him, O
Yudhishthira, in the presence of her mother, saying, ‘O Sudeva, go thou
to the city of Ayodhya, straight as a bird, and tell king Rituparna
living there, these words: ‘Bhima’s daughter, Damayanti will hold another
Swayamvara. All the kings and princes are going thither. Calculating the
time, I find that the ceremony will take place tomorrow. O represser of
foes, if it is possible for thee, go thither without delay. Tomorrow,
after the sun hath risen, she will choose a second husband, as she doth
not know whether the heroic Nala liveth or not. And addressed by her, O
monarch thus, Sudeva set out. And he said unto Rituparna, all that he had
been directed to say.’”



SECTION LXXI

“Vrihadaswa continued, ‘Having heard the words of Sudeva king Rituparna,
soothing Vahuka with gentle words, said, ‘O Vahuka, thou art well-skilled
in training and guiding horses. If it pleases thee, I intend to go to
Damayanti’s Swayamvara in course of a single day.’ Thus addressed, O son
of Kunti, by that king, Nala felt his heart to be bursting in grief. And
the high-souled king seemed to burn in sorrow. And he thought within
himself, ‘Perhaps Damayanti in doing this is blinded by sorrow. Or,
perhaps, she hath conceived this magnificent scheme for my sake. Alas,
cruel is the deed that the innocent princess of Vidarbha intends to do,
having been deceived by my sinful and low self of little sense. It is
seen in the world that the nature of woman is inconstant. My offence also
hath been great; perhaps she is acting so, because she hath no longer any
love for me owing to my separation from her. Indeed, that girl of slender
waist, afflicted with grief on my account and with despair, will not
certainly do anything of the kind, when especially, she is the mother of
offspring (by me). However whether this is true or false, I shall
ascertain with certitude by going thither. I will, therefore, accomplish
Rituparna’s and my own purpose also.’ Having resolved thus in his mind,
Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined
hands, saying, ‘O monarch, I bow to thy behest, and, O tiger among men, I
will go to the city of the Vidarbhas in a single day. O king!’ Then, O
monarch, at the command of the royal son of Bhangasura, Vahuka went to
the stables and began to examine the horses. And repeatedly urged by
Rituparna to make haste, Vahuka after much scrutiny and careful
deliberation, selected some steeds that were lean-fleshed, yet strong and
capable of a long journey and endued with energy and strength of high
breed and docility, free from inauspicious marks, with wide nostrils and
swelling cheeks, free from faults as regards the ten hairy curls, born in
(the country of) Sindhu, and fleet as the winds. And seeing those horses,
the king said somewhat angrily, ‘What is this, that thou wishest to do?
Thou shouldst not jest with us. How can these horses of mine, weak in
strength and breath, carry us? And how shall we be able to go this long
way by help of these?’ Vahuka replied, ‘Each of these horses bears one
curl on his forehead, two on his temples, four on his sides, four on his
chest, and one on his back. Without doubt, these steeds will be able to
go to the country of the Vidarbhas. If, O king, thou thinkest of choosing
others, point them out and I shall yoke them for thee.’ Rituparna
rejoined, ‘O Vahuka, thou art versed in the science of horses and art
also skillful (in guiding them). Do thou speedily yoke those that thou
thinkest to be able.’ Thereupon the skillful Nala yoked upon the car four
excellent steeds of good breed that were, besides, docile and fleet. And
after the steeds had been yoked, the king without loss of time mounted
upon the car, when those best of horses fell down upon the ground on
their knees. Then, O king, that foremost of men, the blessed king Nala
began to soothe horses endued with energy and strength. And raising them
up with the reins and making the charioteer Varshneya sit on the car, he
prepared to set out with great speed. And those best of steeds, duly
urged by Vahuka, rose to the sky, confounding the occupant of the
vehicle. And beholding those steeds gifted with the speed of the wind
thus drawing the car, the blessed king of Ayodhaya was exceedingly
amazed. And noticing the rattle of the car and also the management of the
steeds, Varshneya reflected upon Vahuka’s skill in guiding horses. And he
thought, ‘Is he Matali, the charioteer of the king of the celestials? I
find the same magnificent indications in the heroic Vahuka. Or, hath
Salihotra versed in the science of horses taken this human shape so
beautiful? Or, is it king Nala the reducer of hostile towns that hath
come here? Or, it may be that this Vahuka knoweth the science that Nala
knoweth, for I perceive that the knowledge of Vahuka is equal to that of
Nala. Further, Vahuka and Nala are of the same age. This one, again, may
not be Nala of high prowess, but somebody of equal knowledge. Illustrious
persons, however, walk this earth in disguise in consequence of
misfortune, or agreeably to the ordinance of the scriptures. That this
person is of unsightly appearance need not change my opinion; for Nala, I
think, may even be despoiled of his personal features. In respect of age
this one equals Nala. There is difference, however, in personal
appearance. Vahuka, again is endued with every accomplishment. I think,
therefore, he is Nala.’ Having thus reasoned long in his mind, O mighty
monarch, Varshneya, the (former) charioteer of the righteous Nala, became
absorbed in thought. And that foremost of kings Rituparna, also,
beholding the skill of Vahuka in equestrian science experienced great
delight, along with his charioteer Varshneya. And thinking of Vahuka’s
application and ardour and the manner of his holding the reins, the king
felt exceedingly glad.’”



SECTION LXXII

“Vrihadaswa said, ‘Like a bird coursing through the sky, Nala soon
crossed rivers and mountains, and woods and lakes. And while the car was
coursing thus, that conqueror of hostile cities, the royal son of
Bhangasura, saw his upper garment drop down on the ground. And at soon as
his garment had dropped down the high-minded monarch, without loss of
time, told Nala, ‘I intend to recover it. O thou of profound
intelligence, retain these steeds endued with exceeding swiftness until
Varshneya bringeth back my garment.’ Thereupon Nala replied unto him,
‘The sheet is dropped down far away. We have travelled one yojana thence.
Therefore, it is incapable of being recovered.’ After Nala had addressed
him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree
with fruits in a forest. And seeing that tree, the king hastily said to
Vahuka, ‘O charioteer, do thou also behold my high proficiency in
calculation. All men do not know everything. There is no one that is
versed in every science of art. Knowledge in its entirety is not found in
any one person, O Vahuka, the leaves and fruits of this tree that are
lying on the ground respectively exceed those that are on it by one
hundred and one. The two branches of the tree have fifty millions of
leaves, and two thousand and ninety five fruits. Do thou examine these
two branches and all their boughs.’ Thereupon staying the car Vahuka
addressed the king, saying, ‘O crusher of foes, thou takest credit to
thyself in a matter which is beyond my perception. But, O monarch, I will
ascertain it by the direct evidence of my senses, by cutting down the
Vibhitaka. O king, when I actually count, it will no longer be matter of
speculation. Therefore, in thy presence, O monarch, I will hew down this
Vibhitaka. I do not know whether it be not (as thou hast said). In thy
presence, O ruler of men, I will count the fruits and leaves. Let
Varshneya hold the reins of the horses for a while.’ Unto the charioteer
the king replied, ‘There is no time to lose.’ But Vahuka answered with
humility, ‘Stay thou a short space, or, if thou art in a hurry, go then,
making Varshneya thy charioteer. The road lies direct and even.’ And at
this, O son of the Kuru race, soothing Vahuka, Rituparna said, ‘O Vahuka,
thou art the only charioteer, there is none other in this world. And, O
thou versed in horse lore, it is through thy help that I expect to go to
the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause
any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking
me to the country of the Vidarbhas to-day, thou makest me see the sun
rise.’ At this, Vahuka answered him, saying, ‘After having counted (the
leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou
agree to my words. Then the king reluctantly told him, ‘Count. And on
counting the leaves and fruits of a portion of this branch, thou wilt be
satisfied of the truth of my assertion.’ And thereupon Vahuka speedily
alighted from the car, and felled that tree. And struck with amazement
upon finding the fruits, after calculation, to be what the king had said,
he addressed the king, saying, ‘O monarch, this thy power is wonderful. I
desire, O prince, to know the art by which thou hast ascertained all
this.’ And at this king, intent upon proceeding speedily, said unto
Vahuka. ‘Know that I am proficient at dice besides being versed in
numbers. And Vahuka said unto him, ‘Impart unto me this knowledge and, O
bull among men, take from me my knowledge of horses.’ And king Rituparna,
having regard to the importance of the act that depended upon Vahuka’s
good-will, and tempted also by the horse-lore (that his charioteer
possessed), said, ‘So be it.’ As solicited by thee, receive this science
of dice from me, and, O Vahuka, let my equine science remain with thee in
trust.’ And saying this, Rituparna imparted unto Nala the science (he
desired). And Nala upon becoming acquainted with the science of dice,
Kali came out of his body, incessantly vomiting from his mouth the
virulent poison of Karkotaka.

And when Kali, afflicted (by Damayanti’s curse) came out (of Nala’s
body), the fire of that curse also left Kali. Indeed, long had been the
time for which the king had been afflicted by Kali, as if he were of
unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was
bent upon cursing Kali, when the latter, frightened, and trembling, said
with joined hands, ‘Control thy wrath, O king! I will render thee
illustrious. Indrasena’s mother had formerly cursed me in anger when she
had been deserted by thee. Ever since that time undergoing sore
affliction I resided in thee, O mighty monarch, O unconquered one,
miserably and burning night and day with the venom of the prince of
snakes. I seek thy protection. If thou dost not curse me who am
affrighted and seek thy protection, then those men that will attentively
recite thy history, shall be even free from fear on my account.’ And thus
addressed by Kali, king Nala controlled his wrath. And thereupon the
frightened Kali speedily entered into the Vibhitaka tree. And while the
Kali was conversing with Naishadha, he was invisible to others. And
delivered from his afflictions, and having counted the fruits of that
tree, the king, filled with great joy and of high energy, mounted on the
car and proceeded with energy, urging those fleet horses. And from the
touch of Kali the Vibhitaka tree from that hour fell into disrepute. And
Nala, with a glad heart, began to urge those foremost of steeds which
sprang into the air once and again like creatures endued with wings. And
the illustrious monarch drove (the car) in the direction of the
Vidarbhas. And after Nala had gone far away, Kali also returned to his
abode. And abandoned by Kali, O king, that lord of earth, the royal Nala,
became freed from calamity though he did not assume his native form.’”



SECTION LXXIII

“Vrihadaswa said, ‘After Rituparna of prowess incapable of being baffled
had, in the evening, arrived at the city of the Vidarbhas, the people
brought unto king Bhima the tidings (of his arrival). And at the
invitation of Bhima, the king (of Ayodhya) entered the city of Kundina,
filling with the rattle of his car all the ten points, direct and
transverse, of the horizon. And the steeds of Nala that were in that city
heard that sound, and hearing it they became delighted as they used to be
in the presence of Nala himself. And Damayanti also heard the sound of
that car driven by Nala, like the deep roar of the clouds in the rainy
season. And Bhima and the steeds (of Nala) regarded the clatter of that
car to be like that which they used to hear in days of yore when king
Nala himself urged his own steeds. And the peacocks on the terraces, and
the elephants in the stables, and the horses also, all heard the rattle
of Rituparna’s car. And hearing the sound, so like the roar of the
clouds, the elephants and the peacocks, O king, began to utter their
cries, facing that direction, and filled with delight such as they
experience when they hear the actual roar of the clouds. And Damayanti
said, ‘Because the rattle of his car filling the whole earth, gladdens my
heart, it must be King Nala (that has come). If I do not see Nala, of
face bright as the moon, that hero with countless virtues, I shall
certainly die. If I am not clasped today in that hero’s thrilling
embrace, I shall certainly cease to be. If Naishadha with voice deep as
that of the clouds doth not come to me today, I shall enter into a pyre
of golden brilliance. If that foremost of kings, powerful as a lion and
gifted with the strength of an infuriated elephant, doth not present
himself before me, I shall certainly cease to live. I do not remember a
single untruth in him, or a single wrong done by him to others. Never
hath he spoken an untruth even in jest. Oh, my Nala is exalted and
forgiving and heroic and magnificent and superior to all other kings, and
faithful to his marriage vow and like unto a eunuch in respect of other
females. Night and day dwelling upon his perceptions, my heart, in
absence of that dear one, is about to burst in grief.’

“Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the
terrace (of her mansion) with the desire of seeing the righteous Nala.
And in the yard of the central mansion she beheld king Rituparna on the
car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for
that excellent vehicle, unyoked the steeds, and kept the vehicle itself
in a proper place. And king Rituparna also, descending from the car,
presented himself before king Bhima possessed of terrible prowess. And
Bhima received him with great respect, for in the absence of a proper
occasion, a great person cannot be had (as a guest). And honoured by
Bhima, king Rituparna looked about him again and again, but saw no traces
of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching
Rituparna, said, ‘Welcome! What is the occasion of this thy visit?’ And
king Bhima asked this without knowing that Rituparna had come to obtain
the hand of his daughter. And king Rituparna, of unbaffled prowess and
gifted with intelligence, saw that there were no other kings or princes.
Nor did he hear any talk relating to the Swayamvara, nor saw any
concourse of Brahmanas. And at this, the king of Kosala reflected a while
and at length said, ‘I have come here to pay my respects to thee.’ And
the king Bhima was struck with astonishment, and reflected upon the
(probable) cause of Rituparna’s coming, having passed over a hundred
yojanas. And he reflected, ‘That passing by other sovereigns, and leaving
behind him innumerable countries, he should come simply to pay his
respect to me is scarcely the reason of his arrival. What he assigneth to
be the cause of his coming appeareth to be a trifle. However, I shall
learn the true reason in the future.’ And although king Bhima thought so,
he did not dismiss Rituparna summarily, but said unto him again and
again, ‘Rest, thou art weary.’ And honoured thus by the pleased Bhima,
king Rituparna was satisfied, and with a delighted heart, he went to his
appointed quarters followed by the servants of the royal household.”

“Vrihadaswa continued, ‘And, O king, after Rituparna had gone away with
Varshneya, Vahuka took the car to the stables. And there freeing the
steeds, and tending them according to rule, and soothing them himself,
sat down on a side of the car. Meanwhile, the princess of Vidharva,
Damayanti, afflicted with grief, having beheld the royal son of
Bhangasura, and Varshneya of the Suta race, and also Vahuka in that
guise, asked herself, ‘Whose is this car-rattle? It was loud as that of
Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya
hath learnt the art from Nala, and it is for this the rattle of the car
driven by him hath been even like that of Nala. Or, is Rituparna equally
skilled with Nala so that the rattle of his car seemeth to be like that
of Nala?’ And reflecting thus, O monarch, the blessed and beauteous girl
sent a female messenger in search of Nishada.”



SECTION LXXIV

“Damayanti said, ‘O Kesini, go thou and learn who that charioteer is that
sitteth by the car, unsightly and possessed of short arms. O blessed one,
O faultless one, approaching him, cautiously and with suit words, make
thou the usual inquiries of courtesy and learn all particulars truly.
Having regard to the feeling of satisfaction my mind experienceth, and
the delight my heart feeleth, I am greatly afraid this one is king Nala
himself. And, O faultless one, having inquired after his welfare, thou
shalt speak unto him the words of Parnada. And, O beauteous one,
understand the reply he may make thereto.’ Thus instructed, that female
messenger, going cautiously, while the blessed Damayanti watched from the
terrace, addressed Vahuka in these words, ‘O foremost of men, thou art
welcome. I wish thee happiness. O bull among men, hear now the words of
Damayanti. When did ye all set out, and with what object have ye come
hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.’
Thus addressed, Vahuka answered, the illustrious king of Kosala had heard
from a Brahmana that a second Swayamvara of Damayanti would take place.
And hearing it, he hath come here, by the help of excellent steeds fleet
as the wind and capable of going a hundred yojanas. I am his charioteer.
Kesini then asked, ‘Whence doth the third among you come, and whose (son)
is he? And whose son art thou, and how hast thou come to do this work?’
Thus questioned, Vahuka replied, ‘He (of whom thou inquirest) was the
charioteer of the virtuous Nala, and known to all by the name of
Varshneya. After Nala had, O beauteous one, left his kingdom, he came to
the son of Bhangasura. I am skilled in horse-lore, and have, therefore,
been appointed as charioteer. Indeed, king Rituparna hath himself chosen
me as his charioteer and cook.’ At this Kesini rejoined, ‘Perhaps
Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also
have spoken to thee (about his master).’ Vahuka then said, ‘Having
brought hither the children of Nala of excellent deeds, Varshneya went
away whither he listed: He doth not know where Naishadha is. Nor, O
illustrious one, doth anybody else know of Nala’s whereabouts; for the
king (in calamity) wandereth over the world in disguise and despoiled of
(his native) beauty. Nala’s self only knoweth Nala. Nala never
discovereth his marks of identity anywhere.’ Thus addressed, Kesini
returned, ‘The Brahmana that had before this gone to Ayodhya, had
repeatedly said these words suitable to female lips, ‘O beloved gambler,
where hast thou gone cutting off half my piece of cloth, and deserting
me, his dear and devoted wife asleep in the woods? And she herself, as
commanded by him, waiteth expecting him clad in half a garment and
burning day and night in grief. O king, O hero, do thou relent towards
her that weepeth ceaselessly for that calamity and do thou give her an
answer. O illustrious one, do thou speak the words agreeable to her for
the blameless one panteth to hear them. Hearing these words of the
Brahmana thou didst formerly give a reply! The princess of Vidarbha again
wisheth to hear the words thou didst then say.’”

“Vrihadaswa continued, ‘O son of the Kuru race, hearing these words of
Kesini, Nala’s heart was pained, and his eyes filled with tears. And
repressing his sorrow, the king who was burning in grief, said again
these words, in accents choked with tears: ‘Chaste women, though
overtaken by calamity, yet protect themselves, and thereby secure heaven.
Women that are chaste, deserted by their lords, never become angry, but
continue to live, cased in virtue’s mail. Deserted by one fallen into
calamity, bereft of sense, and despoiled of bliss, it behoveth her not to
be angry. A virtuous lady should not be angry with one that was deprived
by birds of his garment while striving to procure sustenance and who is
burning in misery. Whether treated well or ill she would never be angry,
seeing her husband in that plight, despoiled of his kingdom, bereft of
prosperity, oppressed with hunger, and overwhelmed with calamity.’ And, O
Bharata, while speaking thus, Nala oppressed with grief, could not
restrain his tears, but began to weep. And thereupon Kesini went back to
Damayanti, and acquainted her with everything about that conversation as
well as that outburst of grief.”



SECTION LXXV

“Vrihadaswa said, ‘Hearing everything, Damayanti became oppressed with
grief, and suspecting the person to be Nala, said unto Kesini, ‘O Kesini,
go thou again, and examine Vahuka, and staying in silence at his side
mark thou his conduct. And, O beauteous one, whenever he happens to do
anything skilful, do thou observe well his act while accomplishing it.
And, O Kesini, whenever he may ask water or fire, with the view of
offering him obstruction, thou shalt be in no hurry to give it. And
marking everything about his behaviour, come thou and tell me. And
whatever human or super-human thou seest in Vahuka, together with
anything else, should all be reported unto me.’ And thus addressed by
Damayanti, Kesini went away, and having marked the conduct of that person
versed in horse-lore, she came back. And she related unto Damayanti all
that had happened, indeed, everything of human and superhuman that she
had witnessed in Vahuka. And Kesini said, ‘O Damayanti, a person of such
control over the elements I have never before seen or heard of. Whenever
he cometh to low passage, he never stoopeth down, but seeing him, the
passage itself groweth in height so that he may pass through it easily.
And at his approach, impassable narrow holes open wide. King Bhima had
sent various kinds of meat--of diverse animals, for Rituparna’s food. And
many vessels had been placed there for washing the meat. And as he looked
upon them, those vessels became filled (with water). And having washed
the meat, as he set himself to cook, he took up a handful of grass and
held it in the sun, when fire blazed up all on a sudden. Beholding this
marvel, I have come hither amazed. Further, I have witnessed in him
another great wonder. O beauteous one, he touched fire and was not burnt.
And at his will, water falling floweth in a stream. And, I have witnessed
another greater wonder still. He took up some flowers, began to press
them slowly with his hands. And pressed by his hand, the flowers did not
lose their original forms, but, on the contrary, became gayer and more
odorous than before. Having beheld wonderful things I have come hither
with speed.’”

“Vrihadaswa continued, ‘Hearing of these acts of the virtuous Nala, and
discovering him from his behaviour, Damayanti considered him as already
recovered. And from these indications suspecting that Vahuka was her
husband, Damayanti once more weepingly addressed Kesini in soft words,
saying, ‘O beauteous one, go thou once more, and bring from the kitchen
without Vahuka’s knowledge some meat that hath been boiled and dressed
(by him).’ Thus commanded, Kesini, ever bent on doing what was agreeable
to Damayanti, went to Vahuka, and taking some hot meat came back without
loss of time. And Kesini gave that meat, O son of the Kuru race, unto
Damayanti. And Damayanti who had formerly often partaken of meat dressed
by Nala, tasted the meat that was brought by her hand-maid. And she
thereupon decided Vahuka to be Nala and wept aloud in grief of heart.
And, O Bharata, overwhelmed with grief, and washing her face, she sent
her two children with Kesini. And Vahuka, who was the king in disguise,
recognising Indrasena with her brother, advanced hastily, and embracing
them, took them up on his lap. And taking up his children like unto the
children of the celestials, he began to weep aloud in sonorous accents,
his heart oppressed with great sorrow. And after having repeatedly
betrayed his agitation, Naishadha suddenly left children, and addressed
Kesini, saying, ‘O fair damsel, these twins are very like my own
children. Beholding them unexpectedly, I shed tears. If thou comest to me
frequently people may think evil, for we are guests from another land.
Therefore. O blessed one, go at thy ease.’”



SECTION LXXVI

“Vrihadaswa said, ‘Beholding the agitation of the virtuous and wise Nala,
Kesini returned unto Damayanti and related everything unto her. And
thereupon Damayanti with a sorrowful heart and eager to behold Nala,
again despatched Kesini to her mother, asking her to say on her behalf:
Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt
now only relates to his appearance. I intend to examine him myself. O
mother, either let him enter the palace, or give me permission to go to
him. And arrange this with the knowledge of my father or without it. And
thus addressed to Damayanti, that lady communicated unto Bhima the
intention of his daughter, and upon learning it the king gave his
consent. And, O bull of the Bharata race, having obtained the consent
both of her father and mother, Damayanti caused Nala to be brought to her
apartments. And as soon as he saw Damayanti unexpectedly, king Nala was
overwhelmed with grief and sorrow, and bathed in tears. And that best of
women, Damayanti, also, upon beholding king Nala in that condition, was
sorely afflicted with grief. And, O monarch, herself clad in a piece of
red cloth, and wearing matted locks, and covered with dirt and dust,
Damayanti then addressed Vahuka, saying, ‘O Vahuka, hast thou ever seen
any person acquainted with duty, who hath gone away, deserting his
sleeping wife in the forest? Who, except the virtuous Nala, could go
away, deserting in the woods, his dear and unoffending wife overcome with
fatigue? Of what offence was I guilty in the eyes of that monarch since
my early youth that he should go away deserting me in the woods while
asleep overcome with fatigue? Why should he whom I formerly chose in
preference to the gods themselves abandon his ever-devoted and loving
wife who had become the mother also of his children? Before the fire, and
in presence also of the celestials, he had taken my hand, vowing, ‘Verily
I will be thine.’ Oh, where was that vow when he deserted me. O represser
of foes.’ While Damayanti was saying all this, tears of sorrow began to
flow plentifully from her eyes. And beholding her thus afflicted with
grief, Nala also, shedding tears, black of those of the gazelle with
extremities of reddish hue, said, ‘O timid one, neither the loss of my
kingdom nor my desertion of thee was my act. Both were due to Kali. And,
O foremost of virtuous women, lamenting for me day and night, and
overcome with sorrow, thou hadst in the woods cursed Kali, and so he
began to dwell in my body, burning in consequence of thy curse. Indeed
burning with thy curse, he lived within me like fire within fire. O
blessed girl, that our sorrows might terminate, that wretch have I
overcome by my observances and austerities. The sinful wretch hath
already left me, and it is for this that I have come hither. My presence
here, O fair lady, is for thy sake. I have no other object. But, O timid
one, can any other woman, forsaking her loving and devoted husband, ever
choose a second lord like thee? At the command of the king, messengers
are ranging this entire earth, saying, ‘Bhima’s daughter will, of her own
accord, choose a second husband worthy of her.’ Immediately on hearing
this, the son of Bhangasura hath arrived here.’ Hearing these
lamentations of Nala, Damayanti, frightened and trembling, said with
joined hand, ‘It behoveth thee not, O blessed one, to suspect any fault
in me. O ruler of the Nishadhas, passing over the celestials themselves,
I choose thee as my lord. It was to bring thee hither that the Brahmanas
had gone out in all directions, even to all the sides of the horizon,
singing my words, in the form of ballads. At last, O king, a learned
Brahmana named Parnada had found thee in Kosala in the palace of
Rituparna. When thou hadst returned a fit answer to those words of his,
it was then, O Naishadha, that I devised this scheme to recover thee.
Except thee, O lord of earth, there is no one in this world, who in one
day can clear, O King, a hundred yojanas with horses. O monarch, touching
thy feet I can swear truly that I have not, even in thought, committed
any sin. May the all-witnessing Air that courseth through this world,
take my life, if I have committed any sin. May the Sun that ever courseth
through the sky take my life, if I have committed any sin. May the Moon,
that dwelleth within every creature as a witness, take my life, if I have
committed any sin. Let the three gods that sustain the triple worlds in
their entirety, declare truly, or let them forsake me today.’ And thus
addressed by her, the Wind-god said from the sky, ‘O Nala, I tell thee
truly that she hath done no wrong. O king, Damayanti, well guarding the
honour of thy family, hath enhanced it. Of this we are the witnesses, as
we have been her protectors for these three years. It is for thy sky that
she hath devised this unrivalled scheme, for, except thee, none on earth
is capable of travelling in a single day a hundred yojanas. O monarch,
thou hast obtained Bhima’s daughter, and she hath also obtained thee.
Thou needst not entertain any suspicion but be united with thy partner.’
And after the Wind-god had said this, a floral shower fell there and the
celestial kettle-drum began to play, and auspicious breezes began to
blow. And beholding those wonders, O Bharata, king Nala, the represser of
foes, cast away all his doubts in respect of Damayanti. And then that
lord of earth, remembering the king of serpents, wore that pure garment
and regained his native form. And beholding her righteous lord in his own
form, Bhima’s daughter of faultless limbs embraced him, and began to weep
aloud. And king Nala also embraced Bhima’s daughter devoted to him, as
before, and also his children, and experienced great delight. And burying
her face in his bosom, the beauteous Damayanti of large eyes began to
sigh heavily, remembering her griefs. And overwhelmed with sorrow, that
tiger among men stood for some time, clasping the dust-covered Damayanti
of sweet smiles. And, O king, the queen-mother then, with a glad heart,
told Bhima all that had passed between Nala and Damayanti. And the mighty
monarch answered, ‘Let Nala pass this day in peace, to-morrow I shall see
him after his bath and prayers, with Damayanti by his side.’ And, O king,
they passed that night pleasantly, in relating to each other the past
incidents of their life in the forest. And with hearts filled with joy,
the princess of Vidarbha and Nala began to pass their days in the palace
of king Bhima, intent upon making each other happy. And it was in the
fourth year (after the loss of his kingdom) that Nala was re-united with
his wife, and all his desires gratified, once more experienced the
highest bliss. And Damayanti rejoiced exceedingly in having recovered her
lord even as fields of tender plants on receiving a shower. And Bhima’s
daughter, thus recovering her lord, obtained her wish, and blazed forth
in beauty, her weariness gone, her anxieties dispelled and herself
swelling with joy, ever like a night that is lit by the bright disc of
the moon!”



SECTION LXXVII

“Vrihadaswa said, ‘Having passed that night, king Nala decked in
ornaments and with Damayanti by his side, presented himself in due time
before the king. And Nala saluted his father-in-law with becoming
humility and after him the fair Damayanti paid her respects to her
father. And the exalted Bhima, with great joy, received him as a son, and
honouring him duly along with his devoted wife, comforted them in proper
words. And duly accepting the homage rendered unto him, king Nala offered
his father-in-law his services as became him. And seeing Nala arrived,
the citizens were in great joy. And there arose in the city a loud uproar
of delight. And the citizens decorated the city with flags and standards
and garlands of flowers. And the streets were watered and decked in
floral wreaths and other ornaments. And at their gates citizens piled
flowers, and their temples and shrines were all adorned with flowers. And
Rituparna heard that Vahuka had already been united with Damayanti. And
the king was glad to hear of all this. And calling unto him king Nala, he
asked his forgiveness. And the intelligent Nala also asked Rituparna’s
forgiveness, showing diverse reasons. And that foremost of speakers
versed in the truth, king Rituparna, after being thus honoured by Nala,
said, with a countenance expressive of wonder, these words unto the ruler
of the Nishadhas. ‘By good fortune it is that regaining the company of
thy own wife, thou hast obtained happiness. O Naishadha, while dwelling
in disguise at my house, I hope I did not wrong thee in any way, O lord
of the earth! If knowingly I have done thee any wrong, it behoveth thee
to forgive me.’ Hearing this, Nala replied, ‘Thou hast not, O monarch,
done me ever so little an injury. And if thou hast, it hath not awakened
my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my
friend, and, O ruler of men, thou art also related to me. Henceforth I
shall find greater delight in thee. O king, with all my desires
gratified, I lived happily in thy abode, in fact more happily there than
in my own house. This thy horse-lore is in my keeping. If thou wishest, O
king, I will make it over to thee.’ Saying this, Naishadha gave unto
Rituparna that science and the latter took it with the ordained rites.
And, O monarch, the royal son of Bhangasura, having obtained the
mysteries of equestrian science and having given unto the ruler of the
Naishadhas the mysteries of dice, went to his own city, employing another
person for his charioteer. And, O king, after Rituparna had gone, king
Nala did not stay long in the city of Kundina!’”



SECTION LXXVIII

“Vrihadaswa said, ‘O son of Kunti, the ruler of the Nishadhas having
dwelt there for a month, set out from that city with Bhima’s permission
and accompanied by only a few (followers) for the country of the
Nishadhas. With a single car white in hue, sixteen elephants, fifty
horses, and six hundred infantry, that illustrious king, causing the
earth itself to tremble, entered (the country of the Nishadhas) without
loss of a moment and swelling with rage. And the mighty son of Virasena,
approaching his brothers Pushkara said unto him, ‘We will play again, for
I have earned vast wealth. Let Damayanti and all else that I have be my
stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin
again. This is my certain determination. Blessed be thou, let us stake
all we have along with our lives. Having won over and acquired another’s
wealth or kingdom, it is a high duty, says the ordinance, to stake it
when the owner demands. Or, if thou dost not relish play with dice, let
the play with weapons begin. O king, let me or thyself have peace by a
single combat. That this ancestral kingdom should, under all
circumstances and by any means, be recovered, there is the authority of
sages for holding. And, O Pushkara, choose thou one of these two
things--gambling with dice or bending the bow in battle!’ Thus addressed
by Nishadha, Pushkara, sure of his own success, laughingly answered that
monarch, saying, ‘O Naishadha, it is by good fortune that thou hast
earned wealth again to stake. It is by good fortune also that Damayanti’s
ill-luck hath at last come to an end. And O king, it is by good fortune
that thou art still alive with thy wife, O thou of mighty arms! It is
evident that Damayanti, adorned with this wealth of thine that I will
win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha,
I daily recollect thee and am even waiting for thee, since I derive no
pleasure from gambling with those that are not connected with me by
blood. Winning over to-day the beauteous Damayanti of faultless features,
I shall regard myself fortunate, indeed, since she it is that hath ever
dwelt in my heart.’ Hearing these words of that incoherent braggart, Nala
in anger desired to cut off his head with a scimitar. With a smile,
however, though his eyes were red in anger, king Nala said, ‘Let us play.
Why do you speak so now? Having vanquished me, you can say anything you
like.’ Then the play commenced between Pushkara and Nala. And blessed be
Nala who at a single throw won his wealth and treasures back along with
the life of his brother that also had been staked. And the king, having
won, smilingly said unto Pushkara, ‘This whole kingdom without a thorn in
its side is now undisturbedly mine. And, O worst of kings, thou canst not
now even look at the princess of Vidarbha. With all thy family, thou art
now, O fool, reduced to the position of her slave. But my former defeat
at thy hands was not due to any act of thine. Thou knowest it not, O
fool, that it was Kali who did it all. I shall not, therefore, impute to
thee the faults of others. Live happily as thou choosest, I grant thee
thy life. I also grant thee thy portion (in the paternal kingdom) along
with all necessaries. And, O hero, without doubt, my affection towards
thee is now the same as before. My fraternal love also for thee will
never know any diminution. O Pushkara, thou art my brother, live thou for
a hundred years!’”

“And Nala of unbaffled prowess, having comforted his brother thus gave
him permission to go to his own town, having embraced him repeatedly. And
Pushkara himself, thus comforted by the ruler of the Nishadhas saluted
that righteous king, and addressed him, O monarch, saying these words
with joined hands, ‘Let thy fame be immortal and live thou happily for
ten thousand years, thou who grantest me, O king, both life and refuge.
And entertained by the king, Pushkara dwelt there for a month and then
went to his own town accompanied by large force and many obedient
servants and his own kindred, his heart filled with joy. And that bull
among men all the while blazed forth in beauty of person like a second
Sun. And the blessed ruler of the Nishadhas, having established Pushkara
and made him wealthy and freed him from troubles, entered his richly
decorated palace. And the ruler of the Nishadhas, having entered his
palace, comforted the citizens. And all the citizens and the subjects
from the country horripilated in joy. And the people headed by the
officers of state said with joined hands, ‘O king, we are truly glad
to-day throughout the city and the country. We have obtained to-day our
ruler, like the gods their chief of a hundred sacrifice!’”



SECTION LXXIX

“Vrihadaswa said, ‘After the festivities had commenced in the city that
was full of joy and without anxiety of any kind, the king with a large
force brought Damayanti (from her father’s home). And her father, too,
that slayer of hostile heroes, Bhima of terrible prowess and immeasurable
soul, sent his daughter, having honoured her duly. And upon the arrival
of the princess of Vidarbha accompanied by her son and daughter, king
Nala began to pass his days in joy like the chief of the celestials in
the gardens of Nandana. And the king of undying fame, having regained his
kingdom and becoming illustrious among monarchs of the island of Jamvu,
began once more to rule it. And he duly performed numerous sacrifices
with abundant gifts to Brahmanas. O great king, thou also wilt with thy
kindred and relatives, so blaze forth in effulgence soon. For, O foremost
of men, it was thus that subjugator of hostile cities, king Nala, had
fallen into distress along with his wife, in consequence, O bull of
Bharata race of dice. And, O lord of the earth, Nala suffered such dire
woe all alone and recovered his prosperity, whereas thou, O son of Pandu,
with heart fixed on virtue, art sporting in joy in this great forest,
accompanied by thy brothers and Krishna. When thou art also, O monarch,
mixing daily with blessed Brahmanas versed in the Vedas and their
branches, thou hast little cause for sorrow. This history, besides, of
the Naga Karkotaka, of Damayanti, of Nala and of that royal sage
Rituparna, is destructive of evil. And, O thou of unfading glory, this
history, destructive of the influence of Kali, is capable, O king, of
comforting persons like thee when they listen to it. And reflecting upon
the uncertainty (of success) of human exertion, it behoveth thee not to
joy or grieve at prosperity or adversity. Having listened to this
history, be comforted, O king, and yield not to grief. It behoveth thee
not, O great king, to pine under calamity. Indeed, men of
self-possession, reflecting upon the caprice of destiny and the
fruitlessness of exertion, never suffer themselves to be depressed. They
that will repeatedly recite this noble history of Nala, and that will
hear it recited, will never be touched by adversity. He that listeneth to
this old and excellent history hath all his purposes crowned with success
and, without doubt, obtaineth fame, besides sons and grandsons and
animals, a high position among men, and health, and joy. And, O king, the
fear also that thou entertainest, viz., (Some one skilled in dice will
summon me), I will for once dispel. O thou of invincible prowess, I know
the science of dice in its entirety. I am gratified with thee; take this
lore, O son of Kunti, I will tell unto thee.’”

Vaisampayana continued, “King Yudhishthira then, with a glad heart, said
unto Vrihadaswa, ‘O illustrious one, I desire to learn the science of
dice from thee.’ The Rishi then gave his dice-lore unto the high-souled
son of Pandu, and having given it unto him, that great ascetic went to
the sacred waters of Hayasirsha for a bath.

“And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from
Brahmanas and ascetics that came to him from various directions and from
places of pilgrimage and mountains and forests that Arjuna of high
intelligence and capable of drawing the bow with his left hand, was still
engaged in the austerest of ascetic penances, living upon air alone. And
he heard that the mighty-armed Partha was engaged in such fierce
asceticism that none else before him had ever been engaged in such
penances. And Dhananjaya, the son of Pritha, engaged in ascetic
austerities with regulated vows and fixed mind and observing the vow of
perfect silence, was, he heard, like the blazing god of justice himself
in his embodied form. And, O king, (Yudhishthira) the son of Pandu
hearing that his dear brother Jaya, the son of Kunti, was engaged in such
asceticism in the great forest, began to grieve for him. And with a heart
burning in grief, the eldest son of Pandu, seeking consolation in that
mighty forest held converse with the Brahmanas possessed of various
knowledge who were living with him there.”



SECTION LXXX

(Tirtha-yatra Parva)

Janamejaya said, “O holy one, after my great-grandfather Partha had gone
away from the woods of Kamyaka, what did the sons of Pandu do in the
absence of that hero capable of drawing the bow with his left hand? It
seemeth to me that mighty bowman and vanquisher of armies was their
refuge, as Vishnu of the celestials. How did my heroic grandsires pass
their time in the forest, deprived of the company of that hero, who
resembled Indra himself in prowess and never turned his back in battle?”

Vaisampayana said, “After Arjuna of unbaffled prowess had gone away from
Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And
the Pandavas with cheerless hearts very much resembled pearls unstrung
from a wreath, or birds shorn of their wings. And without that hero of
white steeds that forest looked like the Chaitraratha woods when deprived
of the presence of Kuvera. And, O Janamejaya, those tigers among men--the
sons of Pandu--deprived of the company of Arjuna, continued to live in
Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those
mighty warriors endowed with great prowess slew with pure arrows various
kinds of sacrificial animals for the Brahmanas. And those tigers among
men and repressors of foes, daily slaying those wild animals and
sanctifying them properly, offered them unto the Brahmanas. And it was
thus, O king, that those bulls among men afflicted with sorrow lived
there with cheerless hearts after Dhananjaya’s departure. The princess of
Panchala in particular, remembering her third lord, addressed the anxious
Yudhishthira and said, ‘That Arjuna who with two hands rivals the
thousand-armed Arjuna (of old), alas, without that foremost of the sons
of Pandu, this forest doth not seem at all beautiful in my eyes. Without
him, whenever I cast my eyes, this earth seems to be forlorn. Even this
forest with its blossoming trees and so full of wonders, without Arjuna
seems not so delightful as before. Without him who is like a mass of blue
clouds (in hue), who hath the prowess of an infuriated elephant, and
whose eyes are like the leaves of the lotus, this Kamyaka forest doth not
seem beautiful to me. Remembering that hero capable of drawing the bow
with his left hand, and the twang of whose bow sounds like the roar of
thunder, I cannot feel any happiness, O king!’ And, O monarch, hearing
her lament in this strain, that slayer of hostile heroes, Bhimasena,
addressed Draupadi in these words, ‘O blessed lady of slender waist, the
agreeable words thou utterest delight my heart like the quaffing of
nectar. Without him whose arms are long and symmetrical, and stout and
like unto a couple of iron maces and round and marked by the scars of the
bow-strings and graced with the bow and sword and other weapons and
encircled with golden bracelets and like unto a couple of five-headed
snakes, without that tiger among men the sky itself seemeth to be without
the sun. Without that mighty-armed one relying upon whom the Panchalas
and the Kauravas fear not the sternly-exerting ranks of the celestials
themselves, without that illustrious hero relying upon whose arms we all
regard our foes as already vanquished and the earth itself as already
conquered, without that Phalguna I cannot obtain any peace in the woods
of Kamyaka. The different directions also, wherever I cast my eyes,
appear to be empty!’

“After Bhima had concluded, Nakula the son of Pandu, with voice choked
with tears, said, ‘Without him whose extraordinary deeds on the field of
battle constitute the talk of even the gods, without that foremost of
warriors, what pleasure can we have in the woods? Without him who having
gone towards the north had vanquished mighty Gandharva chiefs by
hundreds, and who having obtained numberless handsome horses of the
Tittiri and Kalmasha species all endowed with the speed of the wind,
presented them from affection unto his brother the king, on the occasion
of the great Rajasuya sacrifice, without that dear and illustrious one,
without that terrible warrior born after Bhima, without that hero equal
unto a god I do not desire to live in the Kamyaka woods any longer.’

“After Nakula’s lamentations, Sahadeva said, ‘He who having vanquished
mighty warriors in battle won wealth and virgins and brought them unto
the king on the occasion of the great Rajasuya sacrifice, that hero of
immeasurable splendour who having vanquished single-handed the assembled
Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he,
who having invaded the dominion of the illustrious Drupada gave, O
Bharata, unto the preceptor Drona his tuition fee--beholding, O king,
that Jishnu’s bed of grass empty in our asylum, my heart refuses
consolation. A migration from this forest is what, O represser of foes, I
would prefer for without that hero this forest cannot be delightful.”



SECTION LXXXI

Vaisampayana said, “Hearing these words of his brothers as also of
Krishna, all of whom were anxious on account of Dhananjaya, king
Yudhishthira, the just, became melancholy. And at that time he saw
(before him) the celestial Rishi Narada blazing with Brahmi beauty and
like unto a fire flaming up in consequence of sacrificial libation. And
beholding him come, king Yudhishthira with his brothers stood up and duly
worshipped the illustrious one. And endued with blazing energy, the
handsome chief of the Kuru race, surrounded by his brothers, shone like
the god of a hundred sacrifices encircled by the celestials. And
Yajnaseni in obedience to the dictates of morality adhered to her lords,
the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to
the peak of Meru. And the illustrious Rishi Narada, accepting that
worship, comforted the son of Dharma in proper terms. And, O sinless one,
addressing the high-souled king Yudhishthira, the just, the Rishi said,
‘Tell me, O foremost of virtuous men, what it is that thou seekest and
what I can do for thee. At this, the royal son of Dharma bowing with his
brothers unto Narada, who was the revered of the celestials, told him
with joined hands, ‘O thou that art highly blessed and worshipped by all
the worlds when thou art gratified with me, I regard all my wishes in
consequence of thy grace, as already fulfilled, O thou of excellent vows!
If, O sinless one, I with my brothers deserve thy favour, it behoveth
thee, O best of Munis, to dispel the doubt that is in my mind. It
behoveth thee to tell me in detail what merit is his that goeth round the
worlds, desirous of beholding the sacred waters and shrines that are on
it.’”

“Narada said, ‘Listen, O king, with attention, to what the intelligent
Bhishma had heard before from Pulastya! Once, O blessed one, that
foremost of virtuous men, Bhishma, while in the observance of the Pitrya
vow, lived, O king, in the company of Munis in a delightful and sacred
region, near the source of the Ganga, that is resorted to by the
celestial Rishis and Gandharvas and the celestials themselves. And while
living there, the resplendent one gratified with his oblations the
Pitris, the gods and the Rishis, according to the rites inculcated in the
scriptures. And once on a time while the illustrious one was engaged in
his silent recitations, he beheld Pulastya--that best of Rishis, of
wonderful appearance. And beholding that austere ascetic blazing with
beauty, he was filled with great delight and exceeding wonder. And, O
Bharata, that foremost of virtuous men, Bhishma, then worshipped that
blessed Rishi according to the rites of the ordinance. And purifying
himself and with rapt attention, he approached that best of Brahmarshis,
with the Arghya on his head. And uttering aloud his name, he said, ‘O
thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight
of thee, I am freed from all my sins.’ And saying this, that foremost of
virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in
silence and with joined hands. And beholding Bhishma that foremost of the
Kurus, reduced and emaciated by the observance of vows and the study of
the Vedas, the Muni became filled with joy.”



SECTION LXXXII

“Pulastya said, ‘O thou of excellent vows, I have been much gratified
with thy humility, thy self-control, and thy truth, thou blessed one
versed in morality! O sinless one, it is for this virtue of thine which
thou hast acquired from regard to thy ancestors, that I have been
gratified with thee and thou hast, O son, obtained a sight of my person.
O Bhishma. my eyes can penetrate into everything. Tell me what I may do
for thee. O sinless one, O thou foremost of the Kuru race, I will grant
thee whatever thou mayst ask me.’

“Bhishma said, ‘O highly blessed one, when thou who art worshipped by the
three worlds hast been gratified with me and when I have obtained a sight
of thy exalted self, I regard myself as already crowned with success.
But, O thou foremost of virtuous persons, if I have deserved thy favour,
I will tell thee my doubts and it behoveth thee to dispel them, O holy
one, I have some religious doubts in respect of tirthas. Speak of those
to me in detail, I desire to hear thee. O thou that resemblest a
celestial himself, what is his merit, O regenerate Rishi, who goeth round
the whole earth (visiting shrines). O tell me this with certainty.”

“Pulastya said, ‘O son, listen with attention. I will tell thee of the
merit which attacheth to tirthas and which constituth the refuge of the
Rishis. He whose hands and feet and mind and knowledge and asceticism and
acts are under wholesome control, enjoyeth the fruits of tirthas. He who
has ceased to accept gifts, he that is contented, he that is free from
pride enjoys the fruits of tirthas. He that is without sin, he that acts
without purpose, he that eats light, he that has his senses under
control, he that is free from every sin, enjoys the fruits of tirthas. O
king, he that is free from anger, he that adhereth to truth, he that is
firm in vows, he that regardeth all creatures as his own self, enjoyeth
the fruits of tirthas. In the Vedas the Rishis have declared in due order
the sacrifices and also their fruits here and hereafter truly. O lord of
earth, those sacrifices cannot be accomplished by him that is poor, for
those sacrifices require various materials and diverse things in large
measures. These, therefore can be performed by kings or sometimes by
other men of prosperity and wealth. O lord of men, that rite, however,
which men without wealth, without allies, singly, without wife and
children, and destitute of means, are capable of accomplishing and the
merit of which is equal unto the sacred fruits of sacrifices, I will now
declare unto thee, thou best of warriors! O thou best of the Bharata
race, sojourns in tirthas which are meritorious and which constitute one
of the high mysteries of the Rishis, are even superior to sacrifices. He
is a poor man who having gone to a tirtha hath not fasted for three
nights, who hath not given away gold, and who hath not distributed kine.
Indeed, one acquireth not, by the performance of the Agnishtoma and other
sacrifices distinguished by large gifts, that merit which one requireth
by a sojourn to a tirtha. In the world of men, there is that tirtha of
the God of gods, celebrated over the three worlds by the name of
Pushkara. One that sojourneth there becometh equal unto that deity. O
high-souled son of the Kuru race, during the two twilights and mid-day
there is the presence of hundred thousand millions of tirthas in
Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts,
the Gandharvas, and the Apsaras are ever present, O exalted one, in
Pushkara. It was there, O king, that the gods, the Daityas and
Brahmarshis, having performed ascetic devotions there, obtained great
merit and finally attained to god-hood.’”

“Men of self-control, by even thinking mentally of Pushkara, are cleansed
from their sins, and regarded in heaven. O king, the illustrious
grand-sire having the lotus for his seat, had dwelt with great pleasure
in this tirtha. O blessed one, it was in Pushkara that the gods with the
Rishis having acquired of old great merit, finally obtained the highest
success. The person who, devoted to the worship of the gods and the
Pitris, batheth in this tirtha, obtaineth, it hath been said by the wise,
merit that is equal to ten times that of the horse-sacrifice. Having gone
to the Pushkara woods, he that feedeth even one Brahmana, becometh happy
here and hereafter, O Bhishma, for that act. He that supporteth himself
on vegetables and roots and fruits, may with pious regard and without
disrespect, give even such fare to a Brahmana. And, O best of kings, the
man of wisdom, even by such a gift, will acquire the merit of a
horse-sacrifice. Those illustrious persons among Brahmanas or Kshatriyas
or Vaisyas or Sudras that bathe in Pushkara are freed from the obligation
of rebirth. That man in special who visits Pushkara on the full moon of
the month of Karttika, acquireth ever-lasting regions in the abode of
Brahma. He that thinketh with joined hands morning and evening, of the
Pushkara, practically batheth, O Bharata, in every tirtha. Whether a male
or a female, whatever sins one may commit since birth, are all destroyed
as soon as one batheth in Pushkara. As the slayer of Madhu is the
foremost of all the celestials, so is Pushkara, O king, the foremost of
all tirthas. A man by residing with purity and regulated vows for twelve
years in Pushkara, acquireth the merit of all the sacrifices, and goeth
to the abode of Brahma. The merit of one who performeth the Agni-hotra
for full one hundred years, is equal to that of him who resideth for the
single month of Karttika in Pushkara. There are three white hillocks and
three springs known from the remotest times, we do not know why, by the
name of the Pushkara. It is difficult to go to Pushkara; it is difficult
to undergo ascetic austerities at Pushkara; it is difficult to give away
at Pushkara; and it is difficult to live at Pushkara.”

“Having dwelt for twelve nights at Pushkara with regulated diet and vows,
and having walked round (the place), one must go to Jamvu-marga. One that
goeth to Jamvu-marga which is resorted to by the celestials, the Rishis,
and the Pitris, acquireth the merit of the horse-sacrifice and the
fruition of all his wishes. The man that resideth there for five nights,
hath his soul cleansed from all sins. He never sinketh into hell, but
acquireth high success. Leaving Jamvu-marga one must go to
Tandulikasrama. He that goeth there never sinketh into hell but ascendeth
to the abode of Brahma. He that goeth to the lake of Agastya and
occupieth himself with the worship of the Pitris and celestials, fasting
for three nights, acquireth, O king, the fruit of the Agnishtoma. Going
thither, he that liveth on vegetables or fruits acquireth the status
called Kaumara. One should next proceed to the beautiful asylum of Kanwa,
which is worshipped by the whole world. That sacred wood characterised by
holiness, existeth, O bull of the Bharata race, from very remote times.
As soon as one entereth it, he is freed from all his sins. He who with
regulated diet and vows worshippeth the Pitris and the gods there,
obtaineth the fruit of a sacrifice that is capable of bestowing the
fruition of all one’s desires. Having walked round this asylum one must
then go to the spot where Yayati fell (from heaven). He that goeth
thither, acquireth the merit of a horse-sacrifice. One must then go to
Mahakala with regulated diet and senses subdued. And having bathed in the
tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A
virtuous man should next proceed to the tirtha of Sthanu, the husband of
Uma, known over the three worlds by the name of Bhadravata. That best of
men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a
gift of a thousand kine. And through the grace of Mahadeva, he acquireth
the status of Ganapatya blessed with prosperity and peace and high grace.
Having arrived then at the Narmada, that river celebrated over the three
worlds, and given oblations of water to the Pitris and the gods, one
acquireth the fruit of the horse-sacrifice. He that goeth into the
Southern ocean, practising the Brahmacharya mode of life, and with senses
subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to
heaven. Having arrived at Charmanwati, with regulated diet and senses
subdued, one acquireth, at the command of Rantideva, the merit of the
Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to
Arvuda, the son of Himavat, where there was a hole through the earth in
days of yore. There is the asylum of Vasistha, celebrated over the three
worlds. Having resided for one night, one obtaineth the merit of the gift
of a thousand kine. He that, leading a Brahmacharya mode of life batheth
in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of
the gift of a hundred Kapila kine. One must next go, O king, to that
excellent tirtha called Prabhasa. There Hutasana is always present in his
own person. He, the friend of Pavana, O hero, is the mouth of all the
gods. The man that with subdued and sanctified soul batheth in that
tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra
sacrifices. Proceeding next to the spot where the Saraswati mingleth with
the sea, one obtaineth the fruit of the gift of a thousand kine and
heaven also besides, O bull of the Bharata race, blazing forth for all
time like Agni himself. He that with subdued soul batheth in the tirtha
of the king of waters, and giveth oblations of water unto the Pitris and
the gods, living there for three nights, blazeth forth like the Moon, and
obtaineth also the fruit of the horse-sacrifice. One should next proceed,
O best of the Bharata, unto the tirtha known by the name of Varadana,
where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing
in Varadana obtaineth the fruit of the gift of a thousand kine. One
should next proceed with subdued senses and regulated diet to Dwaravati,
where by bathing in Pindaraka, one obtaineth the fruit of the gift of
gold in abundance. O blessed one, it is wonderful to relate that in that
tirtha, to this day, coins with the mark of the lotus and lotuses also
with the mark of the trident, are seen. O represser of heroes! And O bull
among men, the presence of Mahadeva is there. Arriving then, O Bharata,
at the spot where the Sindhu mingleth with the sea, one should with
subdued soul bathe in that tirtha of Varuna. And bathing there and giving
oblations of water to the Pitris, the Rishis, and the gods one acquireth,
O bull of the Bharata race, the region of Varuna, and blazeth forth in
effulgence of his own. Men of wisdom say that, by worshipping the god
known by the name of Shankukarneswara, one acquireth ten times the merit
of the horse-sacrifice. O bull of the Bharata race, having walked round
that tirtha, one should, O thou foremost of the Kurus, go to that tirtha
celebrated over the three worlds and known by the name of Drimi. That
tirtha cleanseth from every sin, and it is there that the gods including
Brahma worship Maheswara. Having bathed there and worshipped Rudra
surrounded by the other gods, one is freed from all sins since birth. It
was there, O best of men, that Drimi was adored by all the gods. Bathing
there, O best of men, one obtaineth the fruit of the horse-sacrifice. O
thou of great intelligence, Vishnu the creator of the universe, after
slaying the Daityas and Danavas, went thither to purify himself. O
virtuous one, one should next proceed to Vasudhara adored by all. The
moment one arrives at that tirtha, one acquireth the fruit of the
horse-sacrifice. And, O thou best of the Kurus, by bathing there with
subdued soul and rapt attention, and giving oblations of water unto the
gods and the Pitris one ascendeth unto the region of Vishnu and is adored
there. In that tirtha, O bull of the Bharata race, there is a sacred lake
of the Vasus. By bathing there and drinking of its water, one becometh
regarded of the Vasus. There is a celebrated tirtha of the name of
Sindhuttama, which destroyeth every sin. O best of men, by bathing there,
one acquireth the fruit of the gift of gold in abundance. By arriving at
Bhadratunga with sanctified soul and purity of conduct, one acquireth the
region of Brahma and a high state of blessedness. There is then the
tirtha of the Kumarikas of Indra, that is much resorted to by the
Siddhas. O best of men, by bathing there, one obtaineth the region of
Indra. In Kumarika there is another tirtha called Renuka, which is also
resorted to by the Siddhas. A Brahmana by bathing there would become as
bright as the Moon. Proceeding next to the tirtha called the Panchananda,
with subdued sense and regulated diet, one obtaineth the fruit of the
five sacrifices that have been mentioned one after another in the
scriptures. Then, O king, one should go to the excellent region of Bhima.
O best of the Bharatas by bathing in the tirtha there, that is called
Yoni, a man (in his next birth) becometh, O king, the son of a goddess,
bearing ear-rings decked with pearls, and obtaineth also the merit of the
gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated
over the three worlds and worshipping the grandsire, one obtaineth the
fruit of the gift of a thousand kine. O virtuous one, one should then go
to the excellent tirtha called Vimala, where to this day may be seen
fishes of golden and silver hues. By bathing there, one soon acquireth
the region of Vasava, and his soul being cleansed from every sin, he
attaineth to a high state of blessedness. Proceeding next to Vitasta and
giving oblations of water unto the Pitris and the gods, a man, O Bharata,
obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha
known by the name of Vitasta, is situate in the country of the Kasmiras
and is the abode of the Naga Takshaka. Bathing there, a man certainly
obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from
every sin, he attaineth to a high state of blessedness. One should next
proceed to Vadava celebrated over the three worlds. Bathing there with
due rites in the evening, one should offer rice boiled in butter and
milk, according to the best of his might, unto the deity of seven flames.
Men of wisdom say that a gift made here in honour of the Pitris, becometh
inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several
tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas,
the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O
king, having with subdued senses, accepted a course of austerities for a
thousand years in order to move Vishnu to grace, cooked rice in milk and
butter and gratified Kesava with oblations, each offered with seven Riks.
And, O king, the gratified Kesava thereupon conferred on them the
eight-fold attributes called Aiswarya and other objects that they
desired. And having bestowed upon them these, that god disappeared in
their sight like lightning in the clouds. And it is for this, O Bharata,
that that tirtha became known by the name of Saptacharu, and if one
offereth Charu there to the seven flamed deity, he obtaineth merit
superior to that of the gift of a hundred thousand kine, to that of a
hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices.
Leaving Vadava, O king, one should then proceed to Raudrapada, and
beholding Mahadeva there one obtaineth the merit of the horse-sacrifice.
Proceeding then, with subdued soul and leading a Brahmacharya mode of
life, to Manimat, and residing there for one night, one acquireth, O
king, the merit of the Agnishtoma sacrifice. One should then go, O king,
to Devika celebrated over the whole world. It was there, O bull of
Bharata race, that, as heard by us, the Brahmanas first sprang into
existence. There also is the region of the holder of the trident--a
region that is celebrated over the world. Having bathed in Devika and
worshipped Maheswara by offering him, to the best of one’s might, rice
boiled in milk and butter, a man obtaineth, O bull of the Bharata race,
the merit of a sacrifice that is capable of filling every desire. There
also is another tirtha of Rudra called Kamakhya, which is much resorted
to by the gods. Bathing there, a man speedily obtaineth success. By
touching also the water of Yajana. Brahmavaluka, and Pushpamva, one
becometh free from sorrow in after life. The learned have said that the
sacred tirtha of Devika, the resort of the gods and the Rishis, is five
Yojanas in length and half a Yojana in breadth. One should then, in due
order, proceed, O king, to Dirghasatra. There the gods with Brahma at
their head, the Siddhas, and the greatest Rishis, with regulated vows and
the recitation and acceptance of the preliminary pledge, perform the
long-extending sacrifice. O king, by going only to Dirghasatra, O
represser of foes, one obtaineth merit that is superior, O Bharata, to
that of the Rajasuya or the horse-sacrifice. One should next proceed with
subdued senses and regulated diet to Vinasana, where Saraswati
disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda
and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the
Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of
the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the
region of the Nagas. One should proceed, next, to the inaccessible tirtha
of Shasayana, where the cranes, O Bharata, disappearing in the form of
sasas, re-appear every year in the month of Karttika, and bathe, O
blessed chief of the Bharata race, in the Sarsawati. Bathing there, O
tiger among men, one blazeth forth like the Moon, and obtaineth, O bull
of the Bharata race, the merit of the gift of a thousand kine. One should
next proceed, O thou of the Kuru race, to Kumarakoti, with subdued
senses, and bathing there, worship the gods and the Puris. By doing this,
one obtaineth the merit of the gift of ten thousand kine, and raiseth all
his ancestors to higher regions. One should next, O virtuous one, proceed
with subdued soul to Rudrakoti, where in olden days, O king, ten millions
of Munis had assembled. And, O king, filled with great joy at the
prospect of beholding Mahadeva, the Rishis assembled there, each saying,
‘I will first behold the god! I will first behold the god!’ And, O king,
in order to prevent disputes amongst those Rishis of subdued souls, the
Lord of Yoga, by the help of his Yoga power, multiplied himself into ten
million forms, and stood before every one of them. And every one of these
Rishis said, ‘I have seen him first!’ And gratified, O king, with the
deep devotion of those Munis of subdued souls, Mahadeva granted them a
boon, saying, ‘From this day your righteousness shall grow!’ And, O tiger
among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the
merit of the horse-sacrifice and delivereth his ancestors. One should
next proceed, O king, to that highly sacred and celebrated region where
the Saraswati mingles with the sea. Thither, O king, the gods with Brahma
at their head and Rishis with wealth of asceticism repair for adoring
Kesava on the fourteenth day of the lighted fortnight of the month of
Chaitra. Bathing there, O tiger among men, one obtaineth the merit of
giving away gold in abundance, and his soul being cleansed from every
sin, he ascendeth to the region of Brahma. It is there, O king, that the
Rishis have completed many a sacrifice. By a trip to that spot one
obtaineth the merit of the gifts of a thousand kine.’”



SECTION LXXXIII

“Pulastya said, ‘One should next proceed, O king, to the adored
Kurukshetra at sight of which all creatures are freed from their sins. He
is freed from all sins who constantly sayeth, ‘I will live in
Kurukshetra.’ The very dust of Kurukshetra, conveyed by the wind, leadeth
a sinful man to a blessed course (in after-life). They that dwell in
Kurukshetra which lieth to the south of the Saraswati and the north of
the Drishadwati, are said to dwell in heaven. O hero, one should reside
there, O thou foremost of warriors, for a month. There, O lord of earth,
the gods with Brahma at their head, the Rishis, the Siddhas, the
Charanas, the Gandharvas, the Apsaras, the Yakshas and the Nagas, often
repair, O Bharata, to the highly sacred Brahmakshetra. O foremost of
warriors, the sins of one that desireth to repair to Kurukshetra even
mentally are all destroyed, and he finally goeth into the region of
Brahma. O son of the Kuru race, by repairing to Kurukshetra in a pious
frame of mind, one obtaineth the fruit of the Rajasuya and horse
sacrifices. By saluting next the Yaksha called Mankanaka, that mighty
gate-keeper (of Kuvera), cue obtaineth the fruit of giving away a
thousand kine. O virtuous king, one should next repair to the excellent
region of Vishnu, where Hari is always present. Bathing there and bowing
down unto Hari, the Creator of the three worlds, one obtaineth the fruit
of the horse-sacrifice and repaireth to the abode of Vishnu. One should
next repair to Pariplava, that tirtha celebrated over the three worlds,
and (bathing there), O Bharata, one obtaineth merit that is greater than
that of the Agnishtoma and the Atiratra sacrifices. Repairing next to the
tirtha called Prithivi, one obtaineth the fruit of the gift of a thousand
kine. The pilgrim should next, O king, proceed to Shalukini and bathing
there in the Dasaswamedha one obtaineth the merit of ten
horse-sacrifices. Proceeding next to Sarpadevi, that excellent tirtha of
the Nagas, one obtaineth the merit of the Agnishtoma sacrifice and
attaineth to the region of the Nagas. O virtuous one, one should next
proceed to Tarantuka, the gatekeeper, and residing there for one night
one obtaineth the merit of giving away a thousand kine. Proceeding next
with subdued senses and regulated diet to Panchananda and bathing in the
tirtha there, called Koti, one obtaineth the fruit of the
horse-sacrifice. Proceeding then to the tirtha of the twin Aswins one
obtaineth personal beauty. O virtuous one, one should next proceed to the
excellent tirtha called Varaha, where Vishnu formerly stood in the form
of a boar. Bathing there one obtaineth, O foremost of men, the merit of
the horse-sacrifice. One should next, O king, repair to the tirtha called
Sama in Jayanti. Bathing there one obtaineth the merit of Rajasuya
sacrifice. By bathing in Ekahansa, a man obtaineth the merit of giving
away a thousand kine. O king, a pilgrim repairing to Kritasaucha
obtaineth the lotus-eyed deity (Vishnu) and perfect purity of soul. One
should next proceed to Munjavata, that spot sacred to the illustrious
Sthanu. Residing there without food for one night, one obtaineth the
status called Ganapatya. There, O king, is the celebrated tirtha called
Yakshini. O king, repairing to that tirtha and bathing there, one
obtaineth fruition of all his desires. O bull of the Bharata race, that
tirtha is regarded as the gate of Kurukshetra. The pilgrim should with
concentrated soul, walk round it. Equal unto the Pushkaras, it was
created by the high-souled Rama, the son of Jamadagni. Bathing there and
worshipping the Pitris and the gods, one obtaineth, O king, the merit of
the horse-sacrifice and becometh successful in everything. The pilgrim
should next repair with concentrated soul to the Rama-hrada. There, O
king, the heroic Rama of resplendent energy, exterminating the Kshatriyas
by his might, dug five lakes and filled them, O tiger among men, with the
blood of his victims, as heard by us. And having filled those lakes with
Kshatriya blood, Rama offered oblations of blood to his sires and
grandsires. Gratified (with the oblations) those Rishis then addressed
Rama and said, ‘O Rama, O Rama, O thou of great good fortune, we have
been gratified with thee, O thou of the Bhrigu race, for this thy regard
for the Pitris, and thy prowess, O exalted one! Blessed be thou and ask
thou the boon thou choosest. What is that thou desirest, O thou of great
splendour!’ Thus addressed (by them), Rama, that foremost of smiters,
said with joined hands these words unto the Pitris, stationed in the
firmament, ‘If ye have been gratified with me, if I have deserved your
favour, I desire this favour of the Pitris, viz., that I may have
pleasure again in ascetic austerities. Let me also, through your power,
be freed from the sin I have committed by exterminating, from wrath, the
Kshatriya race. Let also my lakes become tirthas celebrated over the
world. The Pitris, hearing these blessed words of Rama, were highly
gratified, and filled with joy they answered him saying, ‘Let thy
asceticism increase in consequence of thy regard for the Pitris. Thou
hast exterminated the Kshatriyas from wrath. Freed art thou already from
that sin, for they have perished as a consequence of their own misdeeds.
Without doubt, these lakes of thine will become tirthas. And if one,
bathing in these lakes, offereth oblations of the water thereof to the
Pitris, the latter gratified with him will grant him desire, difficult of
fulfilment in the world as also eternal heaven.’ O king, having granted
him these boons, the Pitris joyfully saluted Rama of the Bhrigu race and
disappeared there and then. It was thus that the lakes of the illustrious
Rama of the Bhrigu race became sacred. Leading a Brahmacharya mode of
life and observing sacred vows, one should bathe in the lakes of Rama.
Bathing therein and worshipping Rama, one obtaineth, O king, the merit of
gift of gold in abundance. Proceeding next, O son of the Kuru race, to
Vansamulaka, a pilgrim by bathing there, raiseth, O king, his own race. O
best of the Bharatas, arriving next at the tirtha called Kayasodhana, and
bathing there, one purifieth, without doubt, his body, and proceeded with
purified body to the blessed region of unrivalled excellence. One should
next repair, O virtuous one, to that tirtha, celebrated over the three
worlds, called Lokoddara, where formerly Vishnu of great prowess had
created the worlds. Arriving at that tirtha which is adored by the three
worlds one earneth, O king, by bathing there, numerous worlds for
himself. Repairing next with subdued soul to the tirtha called Sree, one
acquires, by bathing there and worshipping the Pitris and the gods, high
prosperity. Leading a Brahmacharya mode of life and with concentrated
soul, one should proceed next to the tirtha called Kapila. Bathing there
and worshipping one’s own Pitris and the gods, a man earneth the fruit of
the gift of a thousand Kapila kine. Repairing next to the tirtha called
Surya and bathing there with subdued soul and worshipping the Pitris and
the gods, fasting all the while, one obtaineth the fruit of the
Agnishtoma sacrifice and goeth (finally) to the region of the Sun. The
pilgrim by proceeding next to Gobhavana and bathing there obtaineth the
merit of the gift of a thousand kine. O son of the Kuru race, a pilgrim
by repairing then to the tirtha called Shankhini and bathing in the
Devi-tirtha that is there, obtaineth high prowess. O king, one should
then proceed to the tirtha called Tarandaka situated in the Saraswati and
belonging to the illustrious chief of the Yakshas who is one of the
gate-keepers (of Kuvera). O king, bathing there one obtaineth the fruit
of the Agnishtoma sacrifice. O virtuous king, one should next repair to
the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascendeth to
the abode of Brahma. O king, one should then repair to the excellent
tirtha called Sutirtha. There the Pitris are ever present along with the
gods. One should bathe there and worship the Pitris and the gods. By so
doing, one obtaineth the merit of the horse-sacrifice and goeth (finally)
into the region of the Pitris. It is for this, O virtuous one, that
Sutirtha situate in Amvumati is regarded as so excellent. And, O thou
best of the Bharata race, having bathed in the tirtha of Kasiswara, one
becometh freed from all diseases and is adored in the abode of Brahma.
There, in that tirtha, is another called Matri. One that bathes in Matri
tirtha hath a large progeny and obtaineth, O king, great prosperity. One
should next proceed with subdued sense and regulated diet to the tirtha
called Shitavana. And, O great king, it hath been seen that one merit of
that tirtha which rarely belongs to any other, is that one only going
thither obtaineth holiness. By casting off his hair in that tirtha one
acquireth, O Bharata, great sanctity. There, in that tirtha, is another
called Shwavillomapaha, where, O tiger among men, and chief of the
Bharata race, learned Brahmanas that go to tirthas obtain great
satisfaction by a dip into its waters. Good Brahmanas, O king, by casting
off their hair in that tirtha acquire holiness by Pranayama and finally
attain to a high state. There, O king, in that tirtha is also another
called Dasaswamedhika. Bathing there, O tiger among men, one attains to a
high state. One should next proceed, O king, to the celebrated tirtha
called Manusha where, O king, a number of black antelopes afflicted by
the hunter’s arrows, plunging into its waters, were transformed into
human beings. Bathing in that tirtha, leading a Brahmacharya mode of life
and with concentrated soul, a man becomes freed from all his sins and is
adored in heaven. Distant by a krosa, O king, to the east of Manusha
there is a river celebrated by the name of Apaga that is restored to by
the Siddhas. The man that offereth there the syamaka grain in honour of
the gods and the Pitris acquireth great religious merit. And if one
Brahmana is fed there, it becomes equivalent to feeding ten millions of
Brahmanas. Having bathed in that tirtha and worshipped the gods and the
Pitris and resided there for one night, a man obtaineth the merit of the
Agnishtoma sacrifice. One should then repair, O king, to that excellent
region of Brahma which, O Bharata, is known on earth by the name of
Brahmodumvara. Bathing in the tank of the seven Rishis that is there, O
bull among men, with pure mind and subdued soul, as also in the tirtha
called Kedara of the high-souled Kapila, and beholding Brahma who is
there, one’s soul being purified from all sins, one goeth to the abode of
Brahma. Proceeding next to the inaccessible tirtha called Kedara of
Kapila, and burning one’s sins there by ascetic penances, one acquireth
the power of disappearance at will. One should next proceed, O king, to
the celebrated tirtha called Saraka, and beholding Mahadeva there on the
fourteenth day of the dark fortnight, one obtaineth all his wishes and
goeth also into heaven. O son of the Kuru race, in Saraka and Rudrakoti
as also in the well and the lakes that are there, thirty millions of
tirthas are present. There in that tirtha, O chief of the Bharatas, is
another called Ilaspada. Bathing there and worshipping the gods and the
Pitris, one never sinketh into hell but obtaineth the fruit of the
Vajapeya sacrifice. Repairing next to Kindana and Kinjapya, one
acquireth, O Bharata, the merit of giving away in measureless abundance
and the infinite recitation of prayers. Repairing next to the tirtha
called Kalasi and bathing there devoutly and with the senses under
control, a man obtaineth the fruit of the Agnishtoma sacrifice. To the
east of Saraka, O chief of the Kurus, there is an auspicious tirtha known
by the name of Anajanma, of the high-souled Narada. He that bathes there,
O Bharata, obtaineth, after death, at the command of Narada various
unrivalled regions. One should next proceed, on the tenth day of the
lighted fortnight, to the tirtha called Pundarika. Bathing there, O king,
one obtaineth the merit of the Pundarika sacrifice. One should next
proceed to the tirtha called Tripishtapa that is known over the three
worlds. There in that tirtha is the sacred and sin-destroying river
called Vaitarani. Bathing there and adoring the god known by the mark of
the bull and holding the trident in his hand, one’s soul being purified
from every sin one attaineth to the highest state. One should next
proceed, O king, to the excellent tirtha called Phalakivana. There in
that tirtha the gods, O monarch, having been present, performed their
ascetic austerities extending for many thousand years. One should then
proceed to the Dhrishadwati. Bathing there and worshipping the gods, one
obtaineth, O Bharata, merit that is superior to that of both the
Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing
in that tirtha called Sarvadeva, a man obtaineth, O king, the merit of
giving away a thousand kine. Bathing next in the tirtha called Panikhata
and worshipping all the gods, a man obtaineth merit that is superior to
that of both the Agnishtoma and the Atiratra sacrifices, besides
acquiring that of the Rajasuya sacrifice and finally going into the
region of the Rishis. One should next proceed, O virtuous one, to that
excellent tirtha called Misraka. There, O tiger among kings, it hath been
heard by us that the high-souled Vyasa, for the sake of the Brahmanas,
hath mixed all the tirthas. He, therefore, that bathes in Misraka really
bathes in all the tirtha. One should next proceed with subdued senses and
regulated diet, to the tirtha called Vyasavana. Bathing in the tirtha
called Manojava that is there, one obtaineth the merit of the gift of a
thousand kine. Proceeding next to the Devi tirtha that is in Madhuvati,
one that bathes there and worships the gods and the Pitris obtains at the
command of the Goddess the merit of the gift of a thousand kine.
Proceeding with regulated diet, he that bathes in the confluence of the
Kausiki and the Drishadwati, becometh free from all his sins. One should
next proceed to Vyasasthali where Vyasa of great intelligence, burning
with grief for his son had resolved to cast off his body but was cheered
again by the gods. Proceeding to that spot of Vyasa, one obtaineth the
merit of a thousand kine. O son of the Kuru race, proceeding next to the
well called Kindatta, he that throweth into it a measure of sesame, is
freed from all his debts and obtaineth his success. Bathing in the tirtha
called Vedi, one obtaineth the merit of the gift of a thousand kine.
There are two other celebrated tirthas called Ahas and Sudina. Bathing
there, O tiger among men, one goeth to the region of the Sun. One should
next proceed to the tirtha called Mrigadhuma that is celebrated
throughout the three worlds. One should bathe there, O king, in Ganga.
Bathing there and worshipping Mahadeva, one obtaineth the merit of the
horse-sacrifice. Bathing next in the Devi tirtha one obtaineth the merit
of the gift of a thousand kine. One should then proceed to Vamanaka
celebrated over the three worlds. Bathing there in Vishnupada and
worshipping Vamana one’s soul being purified from every sin, one goeth to
the abode of Vishnu. Bathing next in Kulampuna, one sanctifieth his own
race. Proceeding then to the Pavana-hrada, that excellent tirtha of the
Marutas, and bathing there, O king and tiger among men, one becometh
adored in the region of the Wind-god. Bathing in the Amara-hrada and
worshipping with devotion the chief of the celestials, one becometh
adored in heaven and courseth, seated on an excellent car, in the company
of the immortals. O best of great men, bathing next with due rites in the
tirtha called Sali surya, of Salihotra, one obtaineth the merit of the
gift of a thousand kine. O best of the Bharatas, there is a tirtha called
Sreekunja in the Saraswati. Bathing there, O best of men, one obtaineth
the merit of the Agnishtoma sacrifice. O son of the Kuru race, one should
next repair to Naimishakunja. O king, the Rishis engaged in ascetic
austerities in the woods of Naimisha had, in days of old, taking the vow
of pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati,
O chief of the Bharatas, a grove was made, which might serve for a
resting spot for themselves, and which was highly gratifying to them.
Bathing in the Saraswati there, one obtaineth the merit of the Agnishtoma
sacrifice. One should next proceed, O virtuous one, to the excellent
tirtha called Kanya. Bathing there one obtaineth the merit of the gift of
a thousand kine. One should next proceed to the excellent tirtha of
Brahma. Bathing there, a person, of the (three) inferior orders,
obtaineth the status of a Brahmana, and if one be a Brahmana, his soul
being purified from every sin, he attaineth to the highest state. One
should then, O best of men, proceed to the excellent tirtha called Soma.
Bathing there, O king, one obtaineth the region of Soma. One should next
proceed, O king, to the tirtha called Saptasaraswata, where the
celebrated Rishi, Mankanaka, had obtained ascetic success. O king, it
hath been heard by us that in days of old Mankanaka having cut his hand
with the pointed blade of the Kusa grass, there flowed from his wound
vegetable juice (instead of blood). And beholding vegetable juice flow
from his wound, the Rishi began to dance with wonder-expanded eyes. And
as the Rishi danced, all the mobile and immobile creatures also,
overwhelmed with his prowess, began to dance with him. Then, O king, the
gods with Brahma at their head and Rishis endued with the wealth of
asceticism moved by the act of Mankanaka, represented the matter to
Mahadeva, saying, ‘It behoveth thee, O god, to act in such a way that
this Rishi may not dance.’ Thus addressed, Mahadeva, with heart filled
with joy, approached the dancing Rishi, and moved by the desire of doing
good to the gods, said, ‘O great Rishi, O virtuous one, why dost thou
dance? O bull among Munis, what can be the reason of this thy present
joy?’ The Rishi answered, ‘O best of Brahmanas, I am an ascetic that
tread the path of virtue. Dost thou not behold, O Brahmana, that
vegetable juice floweth from the wound in my hand? Filled with great joy
at sight of this, I am dancing.’ Addressing the Rishi blinded by emotion,
the god laughingly said, ‘O Brahmana, I do not wonder at this. Behold
me.’ Having said this, O best of men, Mahadeva, O sinless king, pressed
his thumb by the tip of his own finger. And, lo, from the wound thus
inflicted, there came out ashes white as snow. And beholding this, O
king, that Muni became ashamed and fell at the feet of the god. And
believing that there was nothing better and greater than the god Rudra,
he began to adore him in these words:

“O holder of the trident, thou art the refuge of the celestials and the
Asuras, of, indeed, the universe. By thee have been created the three
worlds with their mobile and immobile beings. It is thou again that
swallowest everything at the end of the Yuga. Thou art incapable of being
known by the gods themselves, far less by me. O sinless one, the gods
with Brahma at their heads are all displayed in thee. Thou art all, the
Creator himself and the Ordainer of the worlds. It is by thy grace that
all the gods sport without anxiety or fear. And adoring Mahadeva thus the
Rishi also said, ‘O god of gods, grant me thy grace, so that my
asceticism may not diminish.’ Then that god of cheerful soul answered the
regenerate Rishi,--saying, ‘Let thy asceticism, O Brahmana, increase a
thousandfold through my grace. And, O great Muni, I shall dwell with thee
in this thy asylum. Bathing in Saptasaraswata, they that will worship me,
shall be able to attain everything here and hereafter. And, without
doubt, they shall all attain to the Saraswata region in the end.’ Having
said this, Mahadeva disappeared then and there.

“After visiting Saraswata, one should proceed to Ausanasa celebrated over
the three worlds. There, O Bharata, the gods with Brahma at their head,
and Rishis endued with wealth of asceticism, and the illustrious
Kartikeya, were ever present during two twilights and the mid-day,
impelled by the desire of doing good to Bhargava. There in that tirtha is
another called Kapalamochana, which cleanseth from every sin. O tiger
among men, bathing there one is cleansed from every sin. One should then
proceed to the tirtha called Agni. Bathing there, O bull among men, one
obtaineth the regions of agni and raiseth his own race (from lower
regions). There in that tirtha is another, O chief of the Bharatas, that
belongeth to Viswamitra. Bathing there, O best of men, one obtaineth the
status of a Brahmana. Proceeding next to Brahmayoni in purity of body and
with subdued soul, one obtaineth, O tiger among men, by bathing there,
the abode of Brahma, and sanctifieth, without doubt, his own race to the
seventh generation up and down. One should next proceed, O king, to the
tirtha celebrated over the three worlds, which is called Prithudaka,
belonging to Kartikeya. One should bathe there and occupy oneself in the
worship of the Pitris and the gods. Whatever evil hath been committed,
knowingly or unknowingly, by man or woman, impelled by human motives, is
all destroyed, O Bharata, by a bath in that tirtha. Bathing there one
obtaineth, too, the merit of the horse-sacrifice and heaven also. The
learned have said that Kurukshetra is holy; that holier than Kurukshetra
is the Saraswati; that holier than the Saraswati are all the tirthas
together, and that holier than all the tirthas together is Prithudaka. He
that engaged in the recitation of prayers casteth off his body at
Prithudaka, which is the best of all tirthas, becometh an immortal. It
hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in
the Vedas also, that one should, O king, go to Prithudaka, with subdued
soul. O son of Kuru race, there is no tirtha which is superior to
Prithudaka. Without doubt, that tirtha is purifying, holy and
sin-destroying. O best of men, it hath been said by learned persons that
men, however sinful, by bathing in Prithudaka, go to heaven. O best of
the Bharatas, there in that tirtha is another called Madhusrava. Bathing
there, O king, one obtaineth the merit of giving away a thousand kine.
One should then proceed, O king, to that celebrated and sacred tirtha
where the Saraswati uniteth with the Aruna. One that batheth there,
having fasted for three nights, is cleansed of even the sin of slaying a
Brahmana, and obtaineth also merit that is superior to that of either the
Agnishtoma or Atiratra sacrifice, and rescueth his race to the seventh
generation up and down. There in that tirtha is another, O perpetuator of
the Kuru race, that is called Ardhakila. From compassion for the
Brahmanas, that tirtha was made by Darbhi in days of old. Without doubt,
by vows, by investiture of the sacred, by fasts, by rites and by Mantras,
one becometh a Brahmana. O bull among men, it hath been seen, however, by
learned persons of old that even one destitute of rites and Mantras, by
only bathing in that tirtha becometh learned and endued with the merit of
vows. Darbhi had also brought hither the four oceans. O best of men, one
that batheth here, never meeteth with distress hereafter and obtaineth
also the merit of giving away four thousand kine. One should next repair,
O virtuous one, to the tirtha called Satasahasraka. Near to this is
another called Sahasraka. Both are celebrated, and one that batheth in
them, obtaineth the merit of giving away a thousand kine. Fasts and gifts
there multiply a thousandfold. One should next proceed, O king, to the
excellent tirtha called Renuka. One should bathe there and worship the
Pitris and the gods. By this, cleansed from every sin, he obtaineth the
merit of the Agnishtoma sacrifice. Bathing next in the tirtha called
Vimochana with passions and senses under control, one is cleansed from
all the sins generated by the acceptance of gifts. With senses under
control and practising the Brahmacharya mode of life, one should next
repair to the woods of Panchavati. By a sojourn thither, one earneth much
virtue and becometh adored in the regions of the virtuous. One should
next go to the tirtha of Varuna called Taijasa, blazing in effulgence of
its own. There in that tirtha is the lord of Yoga, Sthanu himself, having
for his vehicle the bull. He that sojourneth there, obtaineth success by
worshipping the god of gods. It was there that the gods with Brahma at
their head and Rishis endued with wealth of asceticism, installed Guha as
the generalissimo of the celestials. To the east of that tirtha is
another, O perpetuator of Kuru race, that is called Kuru tirtha. With
senses under control and leading a Brahmacharya mode of life, he that
bathes in Kuru-tirtha, becometh cleansed of all his sins and obtaineth
the region of Brahma. With subdued senses and regulated diet one should
next proceed to Svargadwara. Sojourning thither, one obtaineth the merit
of the Agnishtoma sacrifice and goeth to the abode of Brahma. The pilgrim
should then, O king, proceed to the tirtha called Anaraka. Bathing there,
O king, one never meeteth with distress hereafter. There, O king, Brahma
himself with the other gods having Narayana at their head, is ever
present, O tiger among men! And, O royal son of the Kuru race, the wife
also of Rudra is present there. Beholding the goddess, one never meeteth
with distress hereafter. There in that tirtha O king, is also (an image
of) Visweswara, the lord of Uma. Beholding the god of gods there, one is
cleansed of all his sins. Beholding also (the image of) Narayana from
whose navel had sprung the lotus, one blazeth forth, O royal represser of
all foes, and goeth to the abode of Vishnu. O bull among men, he that
batheth in the tirthas of all the gods, is exempted from every sorrow and
blazeth forth like the Moon. The pilgrim should next proceed, O king, to
Swastipura. By walking around that place, one obtaineth the merit of
giving away a thousand kine. Arriving next at the tirtha called Pavana,
one should offer oblations to the Pitris and the gods. By this, he
obtaineth, O Bharata, the merit of the Agnishtoma sacrifice. Near to that
is Ganga-hrada, and another, O Bharata, called Kupa. Thirty millions of
tirthas, O king, are present in that Kupa. Bathing there, O king, a
person obtaineth heaven. Bathing also in the Ganga-hrada and adoring
Maheswara, one obtaineth the status of Ganapatya and rescueth his own
race. One should next proceed to Sthanuvata, celebrated over the three
worlds. Bathing there, O king, one obtaineth heaven. One should then
proceed to Vadaripachana, the asylum of Vasishtha. Having tasted there
for three nights, one should eat jujubes. He that liveth on jujubes for
twelve years, and he that fasteth at the tirtha for three nights,
acquireth merit that is eternal. Arriving then at Indramarga, O king, and
fasting there for a day and night the pilgrim becometh adored in the
abode of Indra. Arriving next at the tirtha called Ekaratra, a person
that stayeth there for one night, with regulated vows and refraining from
untruth, becometh adored in the abode of Brahma. One should next go, O
king, to the asylum of Aditya--that illustrious god who is a mass of
effulgence. Bathing in that tirtha celebrated over three worlds, and
worshipping the god of light, one goeth to the region of Aditya and
rescueth his own race. The pilgrim then, O king, bathing in the tirtha of
Soma, obtaineth, without doubt, the region of Soma. One should next
proceed, O virtuous one, to the most sacred tirtha of the illustrious
Dadhicha, that sanctifying tirtha which is celebrated over the whole
world. It was here that Angiras, that ocean of ascetic austerities
belonging to the Saraswata race, was born, Bathing in that tirtha, one
obtaineth the merit of the horse-sacrifice, and without doubt, gaineth
also residence in the legion of Saraswati. With subdued senses and
leading a Brahmacharya mode of life, one should next proceed to
Kanyasrama. Residing there for three nights, O king, with subdued senses
and regulated diet, one obtaineth a hundred celestial damsels and goeth
also to the abode of Brahma. One should next, O virtuous one, proceed to
the tirtha called Sannihati. Sojourning thither the gods with Brahma at
their head and Rishis endued with wealth of asceticism earn much virtue.
Bathing in the Saraswati during a solar eclipse, one obtaineth the merit
of a hundred horse-sacrifices, and any sacrifice that one may perform
there produceth merit that is eternal. Whatever tirthas exist on earth or
in the firmament, all the rivers, lakes, smaller lakes, springs, tanks,
large and small, and spots sacred to particular gods, without doubt, all
come, O tiger among men, month after month, and mingle with Sannihati, O
king of men! And it is because that all other tirthas are united together
here, that this tirtha is so called. Bathing there and drinking of its
water, one becometh adored in heaven. Listen now, O king, to the merit
acquired by that mortal who performeth a Sraddha on the day of the new
moon during a solar eclipse. The person that performeth a Sraddha there,
after having bathed in that tirtha, obtaineth the merit that one earneth
by properly celebrating a thousand horse-sacrifices. Whatever sins a man
or woman committeth, are, without doubt, all destroyed as soon as one
batheth in that tirtha. Bathing there one also ascendeth to the abode of
Brahma on the lotus-coloured tar. Bathing next in Koti-tirtha, after
having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth the
merit of giving away gold in abundance. Near to this, O best of the
Bharatas, is a tirtha called Gangahrada. One should bathe there, O
virtuous one, with subdued soul and leading a Brahmacharya mode of life.
By this, one obtaineth merit that is greater than that of a Rajasuya and
horse-sacrifices. The tirtha called Naimisha is productive of good on
earth. Pushkara is productive of good in the regions of the firmament;
Kurukshetra, however, is productive of good in respect of all the three
worlds. Even the dust of Kurukshetra, carried by the wind, leadeth sinful
men to a highly blessed state. They that reside in Kurukshetra, which
lieth to the north of the Drishadwati and the south of the Saraswati,
really reside in heaven. ‘I will go to Kurukshetra,’ ‘I will dwell in
Kurukshetra,’ he that uttereth those words even once, becometh cleansed
of all sins. The sacred Kurukshetra which is worshipped by Brahmarshis,
is regarded as the sacrificial altar of the celestials. Those mortals
that dwell there, have nothing to grieve for at any time. That which
lieth between Tarantuka and Arantuka and the lakes of Rama and Machakruka
is Kurukshetra. It is also called Samantapanchaka and is said to be the
northern sacrificial altar of the Grandsire.’



SECTION LXXXIV

“Pulastya said, ‘Then, O great king, one should proceed to the excellent
tirtha of Dharma, where the illustrious god of justice had practised
highly meritorious austerities. And it is for this that he made the spot
a sacred tirtha and rendered it celebrated by his own name. Bathing
there, O king, a virtuous man with concentrated soul certainly
sanctifieth his family to the seventh generation. One should then repair,
O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth
the merit of the Agnishtoma sacrifice, and goeth to the region of the
Munis. Then, O monarch, a man should repair to the Saugandhika-vana.
There dwell the celestials with Brahma at their head, Rishis endued with
wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the
Kinnaras and the serpents. As soon as one entereth these woods, he is
cleansed of all his sins. Then, O king, should one repair to the sacred
goddess Saraswati, known there as the goddess Plaksha, that best of
streams and foremost of rivers. There should one bathe in the water
issuing from an ant-hill. (Bathing there and) worshipping the Pitris and
the gods, one obtaineth the merit of the horse-sacrifice. There existeth
a rare tirtha called Isanadhyushita, lying from the ant-hill at the
distance of six throws of a heavy stick. As seen in the Puranas, O tiger
among men, bathing there a man obtaineth the merit of giving away a
thousand Kapila kine and of the horse-sacrifice. Journeying next, O
foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man
becometh adored in heaven. Repairing to another tirtha there called
Trisulakhata, one should bathe and set himself to worship the Pitris and
the gods. Doing so, without doubt, one obtaineth, after death, the status
of Ganapatya. One should next proceed, O king, to the excellent spot of
the Goddess celebrated over the three worlds by the name of Sakamvari.
There, for the space of a thousand celestial years, she of excellent
vows, month after month, had subsisted upon herbs, O king of men! And
attracted by their reverence for the Goddess, many Rishis with wealth of
asceticism, came thither, O Bharata. and were entertained by her with
herbs. And it is for this that they bestowed on her the name of
Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt
attention and leading a Brahmacharya mode of life and passeth three
nights there in purity and subsisting on herbs alone, obtaineth, at the
will of the goddess, the merit of him that liveth upon herbs for twelve
years. Then should one proceed to the tirtha called Suvarna, famed
through the three worlds. There in days of old, Vishnu had paid his
adorations to Rudra, for his grace, and obtaineth also many boons
difficult of acquisition even by the gods. And, O Bharata, the gratified
destroyer of Tripura said, ‘O Krishna, thou shalt, without doubt, be much
beloved in the world, and the foremost of everything in the universe.’
Repairing thither, O king, and worshipping the deity having the bull for
his mark, one obtaineth the merit of the horse-sacrifice as also the
status of Ganapatya. One should next proceed to the tirtha of Dhumavati.
Fasting there for three nights, one obtaineth, without doubt, all the
wishes cherished by him. To the southern half of this spot of the
Goddess, there is, O king, a tirtha called Rathavarta. One should, O
virtuous one, go up to that place, with devout heart, and having his
senses under control. By this, through the grace of Mahadeva, one
attaineth to an exalted state. After walking round the place, one should,
O bull of the Bharata race, proceed to the tirtha named Dhara, which, O
thou of great wisdom, washeth off all sins. Bathing there, O tiger among
men, a man is freed from every sorrow. One should then repair, O virtuous
one, after bowing to the great mountain (Himavat), to the source of the
Ganges, which is, without doubt, like the gate of heaven. There should
one, with concentrated soul, bathe in the tirtha called Koti. By this,
one obtaineth the merit of the Pundarika sacrifice, and delivereth his
race. Residing one night there, one acquireth the merit of giving away a
thousand kine. By offering oblations of water duly to the gods and the
Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there),
becometh adored in the regions of the virtuous. Bathing next at
Kanakhala, and fasting there for three nights, a person reapeth the merit
of the horse-sacrifice and goeth to heaven. Then O lord of men, the
pilgrim should repair to Kapilavata. Fasting for one night there, he
obtaineth the merit of giving away a thousand kine. O king, there is a
tirtha of the illustrious Kapila, king of the Nagas, that is celebrated,
O thou best of Kurus, over all the worlds. Bathing there at the
Nagatirtha one obtaineth, O king, the merit of giving away a thousand
Kapila kine. One should next repair to the excellent tirtha of Santanu,
called Lalitika. Bathing there, O king, one never sinketh into distress
(hereafter). The man that bathes at the confluence of the Ganga and the
Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his
race. One should next, O king, go to Sugandha, celebrated over the world.
By this, cleansed of every sin, he becometh adored in the abode of
Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta.
Bathing there, one ascendeth to heaven. Bathing at the confluence of the
Ganga and the Saraswati, a person obtaineth the merit of the
horse-sacrifice and also ascendeth to heaven. Proceeding next to
Bhadrakarneswara and worshipping the gods duly, one, without sinking into
distress, becometh adored in heaven. Then, O lord of men, the pilgrim
should proceed to the tirtha called Kuvjamraka. By this he obtaineth the
merit of giving away a thousand kine, and heaven also. Then, O king, the
pilgrim should go to the Arundhativata. Proceeding thither with
concentrated soul and practising the Brahmacharya vows, one that batheth
in Samudraka and fasteth for three nights, obtaineth the merit of the
horse-sacrifice and of giving away a thousand kine, and also rescueth his
race. One should next proceed to Brahmavarta, with concentrated soul and
practising the Brahmacharya vows. By this, one obtaineth the merit of the
horse-sacrifice, and goeth to the region of Soma. The man that proceedeth
to the Yamuna-prabhava, (the source of the Yamuna) and batheth there,
obtaineth the merit of the horse-sacrifice and is worshipped in heaven.
Arriving at Darvisankramana, that tirtha which is worshipped of the three
worlds, a person obtaineth the merit of the horse-sacrifice and goeth to
heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which
is worshipped by Siddhas and Gandharvas, and staying there for five
nights, one obtaineth the merit of giving away gold in abundance.
Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the
merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata,
should one proceed to Rishikulya and Vasishtha. By visiting the latter,
all orders attain to Brahmanhood. Repairing to Rishikulya and bathing
there, and living a month upon herbs, and worshipping the gods and
Pitris, one is cleansed of all his sins, and obtaineth the region of the
Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of
the horse-sacrifice. Repairing then to Vipramoksha, one is freed from
every sin. Proceeding then to the tirtha of Krittika and Magha, one, O
Bharata, obtaineth the merit superior to that of the Agnishtoma and
Atiratha sacrifices. The man who, repairing to the excellent tirtha
called Vidya, batheth there in the evening, obtaineth proficiency in
every kind of knowledge. One should next reside for one night at
Mahasrama capable of destroying every sin, taking a single meal. By this,
one obtains many auspicious regions, and delivers ten preceding and ten
succeeding generations of his race. Dwelling next for a month of
Mahalaya, and fasting there for three nights, one’s soul is cleansed of
all sins and one acquires the merit of giving away gold in abundance.
Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth
the merit of the horse-sacrifice and the state of Usanas. Going next to
the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth
personal beauty as witnessed by the ancients. Proceeding next to Brahmani
with subdued senses and observing the Brahmacharya vow, a person
ascendeth to the region of Brahma on a lotus-hued car. One should repair
next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth
for aye Brahma with the gods. By only purposing to go to Naimisha, half
one’s sins are destroyed; by entering it, one is cleansed of all his
sins. The pilgrim of subdued senses should stay at Naimisha for a month;
for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing
there, with restrained senses and regulated fare, one obtains, O Bharata,
the merit of the cow-sacrifice, and also sanctifies, O best of the
Bharatas, his race for seven generations both upwards and downwards. He
who renounceth his life at Naimisha by fasting, enjoyeth happiness in the
heavenly regions. Even this is the opinion of the wise. O foremost of
kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda
and fasting there for three nights, a man obtaineth the merit of the
Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to
the Saraswati, one should offer oblations unto the gods and the Pitris.
By this, one certainly enjoyeth bliss in the regions called Saraswata.
Then should one wend to Vahuda, with subdued soul and observing the
Brahmacharya vow. Residing there for one night, one becometh adored in
heaven, and obtaineth also, O Kaurava, the merit of the Devasatra
sacrifice. Then should one repair to the holy Kshiravati, frequented by
holier men. By worshipping the gods and the Pitris there, one obtains the
merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with
subdued soul and observing the Brahmacharya vow, and residing there for
one night, one is adored in heaven. One should next proceed to the
excellent Gopratra in the Sarayu, whence Rama, O king, with all his
attendants and animals, renouncing his body, ascended to heaven in
consequence of the efficacy of the tirtha alone. Bathing in that tirtha,
O Bharata, one’s soul, through Rama’s grace, and by virtue of his own
deeds, being cleansed of all sins, one becometh adored in heaven. O
Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on
the Gomati, and bathing there, one obtaineth the merit of the
horse-sacrifice, and sanctifieth also his own race. There, O bull of the
Bharata race, is another tirtha called Satasahasrika. Bathing there, with
restrained senses and regulated diet, a person reapeth, O bull of Bharata
race, the merit of giving away a thousand kine. Then should one, O king,
go to the unrivalled tirtha called Bhartristhana. By this, a person
obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha
called Koti, and worshipping Kartikeya, a man reapeth, O king, the merit
of giving away a thousand kine, and acquireth great energy. Proceeding
next to Varanasi, and worshipping the god having the bull for his mark,
after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya
sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha
called Avimukta, and beholding there the god of gods, the pilgrim, from
such sight alone, is immediately cleansed of even the sin of slaying a
Brahmana. By renouncing one’s life there, one obtaineth deliverance.
Arriving next, O king, at the rare tirtha called Markandeya celebrated
over the world and situated at the confluence of the Ganges, a person
obtaineth the merit of Agnishtoma sacrifice, and delivereth his race.
Sojourning next to Gaya, with subdued senses and observing the
Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also
rescueth his race. There in that tirtha is the Akshaya-vata, celebrated
over the three worlds. Whatever is offered there to the Pitris is said to
become inexhaustible. Bathing there at the Mahanadi, and offering
oblations to the gods and the Pitris, a man acquireth eternal regions,
and also rescueth his race. Proceeding then to Brahma-sara that is
adorned by the woods of Dharma, and passing one night there, a man
attaineth to the region of Brahma. In that lake, Brahma had raised a
sacrificial pillar. By walking round this pillar, a person acquireth the
merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to
Denuka celebrated over the world. Staying there for one night and giving
away sesame and kine, one’s soul being cleansed from every sin, one
ascendeth, without doubt to the region of Soma. There, O king, on the
mountains, the cow called Kapila used to range with her calf. There is
little doubt, of this, O Bharata, the hoof-marks, of that cow and her
calf are seen there to this day. By bathing in those hoof-prints, O
foremost of monarchs, whatever sin a man may have incurred is, O Bharata,
washed away. Then should one go to Gridhravata, the spot consecrated to
the trident-bearing god. Approaching the deity having the bull for his
mark one should rub himself with ashes. If a Brahmana, he obtains the
merit of observing the twelve year’s vow and if belonging to any of the
other orders, he is freed from all his sins. One should next proceed to
the Udyanta mountains, resounding with melodious notes. There, O bull of
the Bharata race, is still seen the foot-print of Savitri. The Brahmana
of rigid vows, who sayeth his morning, noon and evening prayers there,
obtaineth the merit of performing that service for twelve years. There, O
bull of the Bharata race, is the famous Yonidwara. Repairing thither, a
person becometh exempted from the pain of rebirth. The person that
stayeth at Gaya during both the dark and lighted fortnights, certainly
sanctifieth, O king, his own race up and down to the seventh generation.
One should wish for many sons so that even one may go to Gaya, or
celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the
pilgrim should proceed to Phalgu. By this, he obtains the merit of
horse-sacrifice, and acquires great success. O king, one should repair
then, with subdued soul, to Dharmaprishta. There, O foremost of warriors,
dwelleth Dharma for aye. Drinking of the water of a well which is there,
and purifying one’s self by a bath, he that offereth oblations to the
gods and the Pitris is cleansed of all his sins and ascendeth to heaven.
There in that tirtha is the hermitage of the great Rishi Matanga of soul
under complete control. By entering that beautiful asylum capable of
soothing fatigue and sorrow, one earneth the merit of the Gavayana
sacrifice, and by touching (the image of) Dharma which is there, one
obtaineth the fruit of the horse-sacrifice. One should next go, O king,
to the excellent tirtha called Brahmasthana. Approaching Brahma, that
bull among male beings, who is there, one acquireth, O mighty monarch,
the merit of the Rajasuya and horse-sacrifices. The pilgrim should then
repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven)
as happily as (the Rishi) Kakshiyan. After purifying himself, one should
partake there of the offerings daily made unto the Yakshini. By this, one
is freed from the sin of even slaying a Brahmana, through the Yakshini’s
grace. Proceeding next to Maninaga, one obtains the merit of giving away
a thousand kine. O Bharata, he that eateth anything relating to the
tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to
its poison. Residing there for one night, one is cleansed of one’s sins.
Then should one proceed to the favourite wood of the Brahmarshi Gautama.
There bathing in the lake of Ahalya, one attaineth to an exalted state.
Beholding next the image of Sree, one acquireth great prosperity. There
in that tirtha is a well celebrated over the three worlds. Bathing in it,
one obtaineth the merit of the horse-sacrifice. There also existeth a
well sacred to the royal Rishi Janaka, which is worshipped by the gods.
Bathing in the well, one ascendeth to the region of Vishnu. Then should
one repair to Vinasana that destroys every sin. By a sojourn thither, one
obtaineth the merit of the Vajapeya sacrifice, and goeth also to the
region of Soma. Proceeding next to Gandaki which is produced by the
waters of every tirtha, a person acquireth the merit of the Vajapeya
sacrifice, and ascendeth also to the solar region. Proceeding next to the
Visala, that river celebrated over the three worlds, one obtaineth the
merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing
then, O virtuous one, to the woody seat of ascetics that is called
Adhivanga, one obtains, without doubt, great happiness amongst the
Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas,
one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to
heaven. Arriving then, O lord of earth, at the stream called Maheswari,
one obtaineth the merit of the horse-sacrifice and also rescueth his own
race. Repairing next to the tank of the celestials, one earneth immunity
from misfortune, and also the merit of the horse-sacrifice. One should
next go to Somapada, with subdued soul and leading a Brahmacharya mode of
life. Bathing in Maheswarapada that is there, one reapeth the merit of
the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it
is well known that ten millions of tirthas exist together. A wicked Asura
in the shape of a tortoise had, O foremost of monarchs, been carrying it
away when the powerful Vishnu recovered it from him. There in that tirtha
should one perform his ablutions, for by this he acquireth the merit of
the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then,
O best of kings, should one proceed to the place of Narayana, where, O
Bharata, Narayana is ever present and dwelleth for aye. There the gods
with Brahma at their head, Rishis endued with wealth of asceticism, the
Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha,
and Vishnu of wonderful deeds hath become known as Salagrama. Approaching
the eternal Vishnu, that lord of the three worlds, that giver of boons,
one obtaineth the merit of the horse-sacrifice, and goeth to the region
of Vishnu. There in that place, O virtuous one, is a well, capable of
destroying every sin. The four seas are ever present in that well. He
that bathes in it, O king, will have immunity from misfortune. Beholding
(the image of) the boon-giving, eternal, and fierce Mahadeva who is
there, one shineth, O king, like the moon emerged from the cloud. Bathing
then in Jatismara, with pure mind and subdued senses, one acquireth,
without doubt, the recollections of his former life. Proceeding then to
Maheswarapura, and worshipping the god having the bull for his mark,
fasting the while, one obtaineth, without doubt, the fruition of all his
desires. Repairing then to Vamana that destroys every sin, and beholding
the god Hari, one acquireth exemption from every misfortune. One should
next go to the asylum of Kusika that is capable of removing every sin.
Repairing then to the river Kausika that cleanseth from even great sins,
one should bathe in it. By this one obtaineth the merit of Rajasuya
sacrifice. One should next, O foremost of kings, proceed to the excellent
woods of Champaka. By spending there one night, one acquireth the merit
of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha
of rare worth, and passing one night there, one reapeth the fruit of the
gift of a thousand kine. Beholding there (the image of) Visweswara of
great splendour, with his consort the goddess, a person obtaineth, O bull
among men, the region of Mitra-Varuna. By fasting there for three nights,
a man acquireth the merit of the Agnishtoma sacrifice. By visiting
Kanya-samvedya, with senses restrained and regulated fare, one acquireth,
O bull among men, the region of Manu, the lord of creation. Rishis of
rigid vows have said that he that giveth away rice or maketh any gift at
the tirtha called Kanya, rendereth such gift eternal. Arriving next at
Nischira celebrated over the three worlds, one obtaineth the merit of the
horse-sacrifice and goeth to the legion of Vishnu. O king, those that
give away at the confluence of the Nischira, ascend to the blessed region
of Brahma. There in that tirtha is the asylum of Vasishtha that is known
over the three worlds. Bathing there, one obtaineth the merit of the
Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by
celestial Rishis, one acquireth the merit of the horse-sacrifice, and
also delivereth his race. Then should one, O king, go to the lake of the
Muni Kausika, where Kusika’s son, Viswamitra, obtained high success.
Bathing there, a person acquireth the merit of the Vajapeya sacrifice.
There, O hero, at Kausika, should one reside for a month, O bull of the
Bharata race! By a month’s residence there, one reapeth the merit of the
horse-sacrifice. He that resideth at the best of tirthas called
Maha-hrada, enjoys immunity from misfortune, and also obtains the merit
of giving away gold in abundance. Beholding next Kartikeya who dwelleth
at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice.
Proceeding then to Agnidhara celebrated over the three worlds, and
beholding there after a bath the eternal and boon-giving Vishnu, that god
of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding
next to the Grandsire’s tank near the snowcapped of mountains, and
bathing in it, a man obtains the merit of the Agnishtoma sacrifice.
Falling from the Grandsire’s tank, is that world-sanctifying (stream),
celebrated over the three worlds, called Kumara-Dhara. Bathing there, one
regardeth himself as having all his purposes fulfilled. Fasting in that
tirtha for three days, one is even cleansed from the sin of slaying a
Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of
the great goddess Gauri, famed over the three worlds. Ascending it, O
best of men, one should approach Stana-Kunda. By touching the waters of
Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice.
Bathing in that tirtha and worshipping the gods and Pitris, one acquireth
the merit of the horse-sacrifice and also ascendeth to the region of
Indra. Arriving next at the well of Tamraruna, that is frequented by the
gods, one acquireth, O lord of men, the merit that attaches to human
sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki
and the Aruna, and fasting there for three nights a man of learning is
cleansed of all his sins. Proceeding next to the tirtha called Urvasi,
and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama
becometh adored in the world. The ancients knew that by touching the
waters of Kokamukha, with steady vows and leading Brahmacharya mode of
life, the memory of one’s former life is revived. Arriving next with
speed to the river called Nanda a regenerate one becometh freed from all
his sins and ascendeth with soul under control to Indra’s region.
Proceeding next to the island called Rishabha, that is destructive of
cranes, and bathing in the Saraswati, an individual blazeth forth in
heaven. Proceeding next to the tirtha called Auddalaka frequented by
Munis, and bathing there one is cleansed of all his sins. Repairing next
to the sacred tirtha called Dharma that is visited by Brahmarshis, one
acquireth the merit of the Vajapeya sacrifice and becometh respected in
heaven. Proceeding next to Champa and bathing in the Bhagirathi he that
sojourneth to Dandaparna, acquireth the merit of giving away a thousand
kine. Then should one proceed to the sacred Lalitika that is graced by
the presence of the virtuous. By this one acquireth the merit of the
Rajasuya sacrifice and is regarded in heaven.”



SECTION LXXXV

“Pulastya said, ‘Arriving next at the excellent tirtha called Samvedya in
the evening, and touching its waters, one surely obtaineth knowledge.
Created a tirtha in days of yore by Rama’s energy, he that proceedeth to
Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding
next to the river Karatoya, and fasting there for three nights, a man
acquireth the merit of the horse-sacrifice. Even this is the injunction
of the Creator himself. It hath been said by the wise, O king, that if a
person goeth to the spot where the Ganga mingleth with the sea, he
reapeth merit which is ten times that of the horse-sacrifice. Crossing
over to the opposite bank of the Ganga, he that batheth there having
resided for three nights is, O king, cleansed from all his sins. One
should next proceed to the Vaitarani capable of destroying every sin.
Arriving next at the tirtha named Viraja one shineth like the moon, and
sanctifying his race rescueth it and is himself cleansed of all his sins.
He that bathes in Viraja further reapeth the merit of giving away a
thousand kine besides sanctifying his line. Residing with purity at the
confluence of the Sona and the Jyotirathi, and offering oblations of
water to the gods and the Pitris, a man reapeth the merit of the
Agnishtoma sacrifice. Touching next the waters of the Vansagulma
constituting the sources of both the Sona and the Narmada, one obtaineth
the merit of the horse-sacrifice. Sojourning next to the tirtha called
Rishabha in Kosala, O lord of men, and fasting there for three nights one
earneth the merit of the Vajapeya sacrifice, and of the gift of a
thousand kine, and also delivereth his race. Arriving at Kosala, a man
should bathe in the tirtha named Kala. By this one surely obtaineth the
merit of giving away one and ten bulls. By bathing in Pushpavati and
fasting there, O king, for three nights one sanctifieth his own race,
besides earning the merit of the gift of a thousand kine. Then, O
foremost of the Bharata race, by bathing in the tirtha called Vadarika,
one obtaineth long life, and also goeth to heaven. Arriving next at
Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the
merit of giving away a thousand kine. Then should one go to the sacred
Lapetika, graced by the presence of the pious. By so doing one reapeth
the merit of the Vajapeya sacrifice and also becometh regarded by the
gods. Proceeding next to the mountain called Mahendra, inhabited (of
yore) by Jamadagnya, and bathing in Rama’s tirtha, a person acquireth the
merit of the horse-sacrifice. Here is Matanga’s tirtha called Kedara, O
son of the Kuru race! Bathing in it, O foremost of the Kurus, a man
obtaineth the merit of giving away a thousand kine. Going to the mountain
Sree, one who toucheth the waters of the stream that is there by
worshipping there the god having the bull for his mark obtaineth the
merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the
effulgent Mahadeva with the goddess, as also Brahma with the other gods.
By bathing in the lake of Deva, with purity and restrained mind, one
obtaineth the merit of the-horse-sacrifice, and also attaineth to the
highest success.”’

Proceeding next to the mountain Rishabha in Pandya, worshipped by the
gods, one obtains the merit of the Vajapeya sacrifice and rejoices in
heaven. One should next proceed to the river Kaveri, frequented by
Apsaras. Bathing there, O monarch, one obtaineth, the merit of giving
away a thousand kine. Touching next the waters of the tirtha called Kanya
on the shores of the sea one is cleansed from every sin. Proceeding next
to Gokarna celebrated over the three worlds, and which is situate, O best
of kings, in the midst of the deep, and is reverenced by all the worlds,
and where the gods headed by Brahma, and Rishis endued with wealth of
asceticism, and spirits and Yakshas and Pisachas, and Kinnaras and the
great Nagas, and Siddhas and Charanas and Gandharvas, and men and
Pannagas, and rivers, Seas and Mountains, worship the lord of Uma, one
should worship Isana, fasting there for three nights. By this, one
acquireth the merit of the horse-sacrifice, and the status of Ganapatya.
By staying there for twelve nights, one’s soul is cleansed of all sins.
One should next proceed to the tirtha known as Gayatri celebrated over
the three worlds. Staying there for three nights, one acquireth the merit
of giving away a thousand kine. A strange phenomenon is seen to occur
there in respect to Brahmanas, O Lord of men! If a Brahmana, whether born
of a Brahmani or any other woman, reciteth the Gayatri there, the
recitation becomes rhythmic and musical, while, O king, a person who is
not a Brahmana cannot adequately hymn it at all. Proceeding next to the
inaccessible tank of the Brahmana Rishi Samvarta, one acquireth personal
beauty and prosperity. Repairing next to Vena, he that offers oblations
of water to the gods and the Pitris, obtains a car drawn by peacocks and
cranes. Going next to the Godavari, ever frequented by the Siddhas, one
earneth the merit of the cow-sacrifice, and goeth to the excellent region
of Vasuki. Bathing next at the confluence of the Venna, one obtains the
merit of the Vajapeya sacrifice. By a dip next at the confluence of
Varada, one acquireth the merit of giving away a thousand kine. Arriving
next at Brahmasthuna, one that stayeth there for three nights acquireth
the merit of giving away a thousand kine, and also ascendeth to heaven.
Coming next to Kusaplavana, with subdued soul and leading a Brahmacharya
mode of life, and staying there for three nights he that bathes in it
obtains the merit of the horse-sacrifice. Bathing next at the romantic
Deva-hrada that is supplied by the waters of the Krishna-Venna, and also
in the Jatismara-hrada, one acquireth the memory of one’s former life. It
was there that the chief of the celestials celebrated a hundred
sacrifices and ascended to heaven. By a visit only to that spot, one
acquireth the merit of the Agnishtoma sacrifice. Bathing next in the
Sarvadeva-hrada, a person obtaineth the merit of giving away a thousand
kine. Proceeding next to the highly sacred tank called Payoshni, that
best of waters, he that offers oblations of water to the gods and the
Pitris acquires the merit of the gift of a thousand kine. Arriving next
at the sacred forest of Dandaka, a person should bathe (in the waters)
there. By this, O king, one at once obtains, O Bharata, the merit of
giving away a thousand kine. Proceeding next to the asylum of Sarabhanga
and that of the illustrious Suka, one acquireth immunity from misfortune,
besides sanctifying his race. Then should one proceed to Surparaka, where
Jamadagni’s son had formerly dwelt. Bathing in that tirtha of Rama, one
acquireth the merit of giving away gold in abundance. Bathing next in the
Saptagadavara, with the subdued sense and regulated diet, one earneth
great merit, and goeth also to the region of the celestials. Proceeding
next to Deva-hrada, with subdued sense and regulated diet, a man
obtaineth the merit of the Devasatra sacrifice. One should proceed next
to the forest of Tungaka, with subdued senses and leading a Brahmacharya
mode of life It was here that in olden days Muni Saraswata taught the
Vedas to the ascetics. When the Vedas had been lost (in consequence of
the Munis having forgotten them), Angirasa’s son, seated at ease on the
upper garments of the Munis (duly spread out), pronounced distinctly and
with emphasis the syllable Om. And at this, the ascetics again
recollected all that they had learnt before. It was there that the Rishis
and the gods Varuna, Agni, Prajapati, Narayana also called Hari, Mahadeva
and the illustrious Grandsire of great splendour, appointed the
resplendent Bhrigu to officiate at a sacrifice. Gratifying Agni by
libations of clarified butter poured according to the ordinance, the
illustrious Bhrigu once performed the Agnyadhana sacrifice for all those
Rishis, after which both they and the gods went away to their respective
homes one after another. One who enters the forest of Tungaka, is, O best
of kings, male or female, cleansed of every sin. There in that tirtha, O
hero, one should reside for a month, with subdued senses and regulated
diet. By this, O king, one ascendeth to the region of Brahma, and
delivereth also his race. Arriving next at Medhavika, one should offer
oblations of water to the gods and the Pitris. By this, one acquires the
merit of the Agnishtoma sacrifice, and also memory and intellect. There
in that tirtha is the mountain known over the whole world and called
Kalanjara. Bathing in the celestial lake that is there, one acquires the
merit of giving away a thousand kine. He that, O king, after a bath,
offereth oblations (to the gods and the Pitris) on the Kalanjara
mountain, is, without doubt, regarded in heaven. Proceeding next, O
monarch, to the river Mandakini capable of destroying all sins and which
is on that best of mountains called Chitrakuta, he that bathes there and
worships the gods and the Pitris, obtains the merit of the
horse-sacrifice and attains to an exalted state. One should next, O
virtuous one, proceed to the excellent tirtha called Bhartristhana,
where, O king, ever dwells the celestial generalissimo Kartikeya. By a
journey only to that spot, a person, O foremost of kings, attaineth to
success. Bathing next at the tirtha called Koti, one earneth the merit of
giving away a thousand kine. Having walked round Koti, one should proceed
next to Jyeshthasthana. Beholding Mahadeva who is there, one shineth like
the moon. There, O mighty monarch, is a celebrated well. O bull of the
Bharata race! There in that well, O foremost of warriors, are the four
seas. He that bathes there, O foremost of kings, and with subdued soul
worships the gods and the Pitris, is cleansed of all his sins and
attaineth to an exalted state. Then, O mighty king, should one proceed to
the great Sringaverapura, where, O foremost of kings, formerly Rama,
Dasharatha’s son, had crossed (the Ganga). Bathing in that tirtha, one, O
mighty-armed one, is cleansed of all his sins. Bathing with subdued
senses and leading a Brahmacharya mode of life, in the Ganga, one is
cleansed of every sin, and obtains also the merit of the Vajapeya
sacrifice. One should next proceed to the place called Mayuravata,
consecrated to Mahadeva of high intelligence. Beholding there the god,
bowing down to him and walking round the spot, one acquireth, O Bharata,
the Ganapatya status. Bathing in Ganga at that tirtha, one is cleansed of
all his sins. Then, O king, should one proceed to Prayaga, whose praises
have been sung by Rishis and where dwell the gods with Brahma at their
head, the Directions with their presiding deities, the Lokapalas, the
Siddhas, the Pitris adored by the worlds, the great Rishis-Sanatkumara
and others, stainless Brahmarshis--Angiras and others,--the Nagas, the
Suparnas, the Siddhas, the Snakes, the Rivers, the Seas, the Gandharvas,
the Apsaras, and the Lord Hari with Prajapati. There in that tirtha are
three fiery caverns between which the Ganga, that foremost of tirthas,
rolleth rapidly. There in that region also the world-purifying daughter
of the sun, Yamuna, celebrated over the three worlds, uniteth with the
Ganga. The country between the Ganga and the Yamuna is regarded as the
mons veneris of the world, and Prayaga as the foremost point of that
region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara and Bhogavati
are the sacrificial platforms of the Creator. There in those places, O
foremost of warriors, the Vedas and the Sacrifices, in embodied forms,
and the Rishis endued with wealth of asceticism, adore Brahma, and there
the gods and rulers of territories also celebrate their sacrifices. The
learned, however, say that of all these tirthas, O exalted one, Prayaga
is the most sacred, in fact, the foremost of all tirthas in the three
worlds. By going to that tirtha, by singing its praises, or by taking a
little earth from it, one is cleansed from every sin. He that bathes in
that confluence celebrated over the world, acquires all the merits of the
Rajasuya and the horse-sacrifices. This sacrificial place is worshipped
by the gods themselves. If a man giveth there ever so little, it
increaseth, O Bharata, a thousandfold. O child, let not the texts of the
Veda, nor the opinions of men dissuade thy mind from the desire of dying
at Prayaga. O son of the Kuru race, the wise say that six hundred million
and ten thousand tirthas exist at Prayaga. Bathing in the confluence of
Ganga and Yamuna, one obtains the merit that attaches to the four kinds
of knowledge and the merits also of those that are truthful. There at
Prayaga is the excellent tirtha of Vasuki called Bhogavati. He that
batheth in it, obtaineth the merit of the horse-sacrifice. There also in
the Ganga is the tirtha famed over the three worlds, called
Ramaprapatana, which conferreth the merit of ten horse-sacrifices. O son
of the Kuru race! Wherever may a person bathe in the Ganga, he earneth
merit equal to that of a trip to Kurukshetra. An exception, however, is
made in favour of Kanakhala, while the merit attaching to Prayaga is the
greatest. Having committed a hundred sins, he that bathes in the Ganga,
hath all his sins washed off by the waters thereof, even as fuel is
consumed by fire. It hath been said that in the Satyayuga all the tirthas
were sacred; in the Treta, Pushkara alone was such; in Dwapara,
Kurukshetra; and in the Kali-yuga, the Ganga alone is sacred. In
Pushkara, one should practise austerities; in Mahalaya, one should give
away; in the Malaya mountains, one should ascend the funeral pyre; and in
Bhrigutunga, one should renounce one’s body by forgoing food. Bathing in
Pushkara, in Kurukshetra, in the Ganga and in the confluence (of the
Ganga and the Yamuna), one sanctifieth seven generations of one’s race up
and down. He that reciteth the name of the Ganga is purified; while he
that beholdeth her, receiveth prosperity; while he that bathes in her and
drinks of her waters sanctifieth seven generations of his race up and
down. As long, O king, as one’s bones lie in contact with the waters of
the Ganga, so long doth he live regarded in heaven, even as one liveth in
heaven in consequence of the merit he earneth by pious pilgrimages to
sacred tirthas and holy spots. There is no tirtha that is like unto the
Ganga, there is no god like unto Kesava, and there is none superior to
Brahmanas,--this hath been said even by the Grandsire. O great king, the
region through which the Ganga flows should be regarded as a sacred
asylum, and a spot of land that is on the Ganga’s banks, should be
regarded as one favourable to the attainment of ascetic success.

This truthful description (of the tirthas) one should recite only unto
the regenerate ones, unto those that are pious, unto one’s son and
friends and disciples and dependents. This narrative, without a rival, is
blessed and holy and leadeth to heaven. Holy and entertaining and
sanctifying, it is productive of merit and high worth. Destructive of
every sin, it is a mystery that the great Rishis cherish with care. By
reciting it in the midst of Brahmanas, one is cleansed of every sin, and
ascends to heaven. This description of tirthas is auspicious and
heaven-giving and sacred; ever blessed as it is, it destroys one’s
enemies; foremost of all accounts, it sharpens the intellect. By reading
this narrative the sonless obtains sons, the destitute obtains riches, a
person of the royal order conquereth the whole earth, the Vaisya cometh
by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth
the ocean (of the world). Purifying himself, he that listens daily to the
merits of the different tirthas, recollects the incidents of many
previous births and rejoices in heaven. Of the tirthas that have been
recited here, some are easily accessible, while others are difficult of
access. But he that is inspired with the desire of beholding all tirthas,
should visit them even in imagination. Desirous of obtaining merit, the
Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the
Rishis equal unto celestials, all bathed in these tirthas. Do thou also,
O thou of the Kuru race, observing the ordinance as explained by me,
visit, with subdued senses, these tirthas, increasing thy merit, O thou
of excellent vows. Men of piety and learning are able to visit these
tirthas, by reason of their purified senses, their belief in Godhead, and
their acquaintance with the Vedas. He that doth not observe vows, he that
hath not his soul under control, he that is impure, he that is a thief,
and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas.
Thou art ever observant of virtue, and art of pure character. By thy
virtue, O virtuous one, thou hast always gratified thy father and thy
grand-father, and great-grand-fathers, and the gods with Brahma at their
head, and the Rishis also, O thou versed in virtue! Thou who resemblest
Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also
eternal fame on earth!’

“Narada continued, ‘Having cheerfully spoken thus, the illustrious Rishi
Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and
then. And Bhishma also, O tiger among men, well understanding the true
import of the Shastras, wandered over the world at the command of
Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly
meritorious journey to the tirthas capable of destroying all sins. The
man that ranges the earth in accordance with these injunctions, obtains
the highest fruit of a hundred horse-sacrifices and earns salvation
hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the
eight attributes, even like that which Bhishma, the foremost of the
Kurus, had obtained of yore. And as thou wilt lead these ascetics to
those tirthas, thy merit will be much greater. Those tirthas are infested
by Rakshasas, and no one, save thyself, O son of Kuru race, can go there.
Rising early he that reciteth this narrative by the celestial Rishis on
the subject of the tirthas, becometh free from all sins. Those foremost
of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and
Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and
Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka
with his son, and Vyasa, that best of ascetics, and Durvasas, that
foremost of Munis, and Javali of great austerities--all these illustrious
Rishis endued with wealth of asceticism, are staying in expectation of
thee. With these, O mighty king, do thou meet by visiting these tirthas.
And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa
by name, will come to thee. Do thou follow him, and me, and by turns
visit these tirthas, O thou virtuous one! By this, thou wilt acquire
great fame, like king Mahabhisha! O tiger among kings, even as the
virtuous Yayati and king Pururavas, dost thou blaze forth with thy own
virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine
among kings even as the Sun himself. And thou art, O great king,
celebrated (in the world) even as Muni or Ikshwaku, or the highly famous
Puru or Vainya! And as in days of yore the slayer of Vritra, after
burning all his foes, ruled the three worlds, his mind freed from
anxiety, so wilt thou rule thy subjects, after slaying all thy enemies.
And, O thou of eyes like lotus leaves, having conquered the earth
according to the customs of thy order, thou wilt obtain renown by thy
virtue, even like Kartaviryaryuna.’”

Vaisampayana continued, “O great king, having comforted the monarch thus,
the illustrious Rishi Narada, bidding farewell to the king, disappeared
there and then. And the virtuous Yudhishthira, reflecting upon the
subject, began to recite unto the ascetics the merit attaching to
tirthas!”



SECTION LXXXVI

“Vaisampayana continued, ‘Having ascertained the opinion of his brothers,
and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who
was like unto the Grandsire himself, said, ‘I have for the acquisition of
arms, sent away that tiger among men, Jishnu, whose prowess is incapable
of being baffled, and who is possessed of long arms and immeasurable
intelligence. O thou of ascetic wealth, that hero is devoted to me,
endued with ability, and well-skilled in weapons, and like unto the
exalted Vasudeva himself. I know them both, Krishna and Arjuna, those
destroyers of enemies, O Brahmana, endued with prowess, even as the
puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none
else than Vishnu himself, possessed of the six attributes. And this is
also what Narada knoweth, for he hath always spoken so unto me. I also
know them to be Rishis, Nara and Narayana. Knowing him to possess the
ability, I have sent him (on the mission). Not inferior unto Indra and
fully competent (for the task), I have sent that son of a god to see the
lord of the celestials and obtain weapons from him. Bhishma and Drona are
Atirathas. Kripa and the son of Drona are invincible; these mighty
warriors have been installed by Dhritarashtra’s son in the command of his
army. All these are versed in the Vedas, are heroic, and possessed of the
knowledge of every weapon. Endued with great strength, these always
desire to encounter Arjuna in fight. And Karna also of the Suta caste is
a mighty warrior versed in celestial weapons. In respect of the impetus
of his weapons, he is endued with the strength of the Wind-god. Himself
like a flame of fire, the arrows (proceeding from him) constitute its
tongues. The slaps of his left hand cased in leathern fence constitute
the crackling of that flame. The dust of the battle-field is its smoke.
Urged by the sons of Dhritarashtra even as the wind urgeth the fire,
Karna like unto the all-consuming fire at the end of the Yuga that is
sent by Death himself, will, without doubt, consume my troops like unto a
heap of straw. Only that mighty mass of clouds called Arjuna, aided by
Krishna like unto a powerful wind, with celestial weapon representing its
fierce lightning, the white steeds, the rows of white cranes coursing
underneath and the unbearable Gandiva, the rainbow ahead, is capable of
extinguishing the blazing flame represented by Karna by means of its
arrowy showers let off with unflagging steadiness. That conqueror of
hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from
Indra himself all the celestial weapons with their fullness and life.
Alone he is equal, I think, unto them all. Otherwise it is impossible
(for us) to vanquish in fight all those foes, who have attained to
eminent success in all their purposes. We shall behold Arjuna, that
repressor of foes, fully equipped with celestial weapons, for Vibhatsu
having once undertaken a task, never, droopeth under its weight. Without
that hero, however, that best of men, ourselves, with Krishna, cannot be
at rest in Kamyaka. Therefore, do thou mention some other wood that is
sacred and delightful, and abounds in food and fruits, and that is
inhabited by men of pious practices:--where we may pass some time,
expecting the warlike Arjuna of unbaffled prowess, like the Chataka in
expectation of gathering clouds. Do thou tell us of some asylums open to
the regenerate ones, and lakes and streams and beautiful mountains. O
Brahmana, deprived of Arjuna, I do not like to stay in this wood of
Kamyaka. We wish to go somewhere else.’”



SECTION LXXXVII

Vaisampayana said, “Beholding the Pandavas afflicted with anxiety and
depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus,
comforting them, ‘O bull of the Bharata race, O sinless one, listen to me
as I mention certain sacred asylums and regions and tirthas and mountains
that are approved of by Brahmanas. O king, listen to me as I speak,
thyself with the daughter of Drupada and thy brothers, wilt, O lord of
men, be relieved from grief. And, O son of Pandu, by hearing only of
these places, thou wilt acquire merit. And by visiting them thou wilt
obtain merit a hundred times greater, O best of men! First, O king, I
will, so far as I recollect, speak of the beautiful eastern country, much
regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata
is a place called Naimisha which is regarded by the celestials. There in
that region are several sacred tirthas belonging to the gods. There also
is the sacred and beautiful Gomati which is adored by celestial Rishis
and there also in [possibly ‘is’?--JBH] the sacrificial region of the
gods and the sacrificial stake of Surya. In that quarter also is that
best of hills called Gaya, which is sacred and much regarded by royal
ascetics. There on that hill, is the auspicious lake called Brahmasara
which is adored by celestial Rishis. It is for this that the ancients say
that one should wish for many sons, so that even one among them may visit
Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby
deliver ten generations of his race up and down. There, O monarch, is a
great river, and spot called Gayasira. In Gayasira is a banian, which is
called by the Brahmanas the Eternal banian, for the food that is offered
there to the Pitris becometh eternal, O exalted one! The great river that
floweth by the place is known by the name of Phalgu, and its waters are
all sacred. And, O bull among the Bharatas, there also, in that place, is
the Kausiki, whose basin abounds in various fruit and roots, and where
Viswamitra endued with wealth of asceticism acquired Brahmanahood.
Towards that direction also is the sacred Ganga, on whose banks
Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas).
They say that in the country of Panchala, there is a wood called Utpala,
where Viswamitra of Kusika’s race had performed sacrifices with his son,
and where beholding the relics of Viswamitra’s superhuman power, Rama,
the son of Jamadagni, recited the praises of his ancestry. At Kamyaka,
Kusika’s son had quaffed the Soma juice with Indra. Then abandoning the
Kshatriya order, he began to say, I am a Brahmana.’ In that quarter, O
hero is the sacred confluence of Ganga and Yamuna which is celebrated
over the world. Holy and sin-destroying, that tirtha is much regarded by
the Rishis. It is there that the soul of all things, the Grandsire, had,
in olden days, performed his sacrifice, and it is for this, O chief of
the Bharata race, that the place hath come to be called Prayaga. In this
direction, O foremost of kings, lieth the excellent asylum of Agastya, O
monarch, and the forest called Tapasa, decked by many ascetics. And there
also is the great tirtha called Hiranyavinda on the Kalanjara hills, and
that best of mountains called Agastya, which is beautiful, sacred and
auspicious. In that quarter, O descendant of the Kuru race, is the
mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu
race. There, O son of Kunti, the Grandsire performed sacrifices of yore.
There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there
also, O king, is that sacred river known by the name of the
merit-bestowing Brahmasara, whose banks are inhabited by persons whose
sins have been washed away, and whose sight alone produceth merit. In
that direction also lieth the high-souled Matanga’s excellent asylum,
called Kedara which is sacred and auspicious and celebrated over the
world. And there also is the mountain called Kundoda, which is so
delightful and abounding in fruits and roots and waters, and where the
king of the Nishadhas (Nala) had slaked his thirst and rested for a
while. In that quarter also is the delightful Deva-vana which is graced
by ascetics. There also are the rivers Vahuda and Nanda on the mountain’s
crest. O mighty king, I have described unto thee all the tirthas and
sacred spots in the Eastern quarter. Do thou now hear of the sacred
tirthas, and rivers and mountains and holy spots in the other three
quarters!’”



SECTION LXXXVIII

“Dhaumya continued, ‘Listen, O Bharata, I shall now narrate to thee in
detail according to my knowledge, the sacred tirthas of the south. In
that quarter lieth the sacred and auspicious river Godavari, full of
water abounding in groves and frequented by ascetics. In that direction
also are the rivers Venna and Bhimarathi, both capable of destroying sin
and fear, and abounding in birds and deer, and graced with abodes of
ascetics. In that region also, O bull of the Bharata race, is the tirtha
of the royal ascetic, Nriga viz., the river Payoshni, which is delightful
and full of waters and visited by Brahmanas. There the illustrious
Markandeya, of high ascetic merit sang the praises in verse of king
Nriga’s line! We have heard respecting the sacrificing king Nriga that
which really took place while he was performing a sacrifice in the
excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra
became intoxicated with quaffing the Soma, and the Brahmanas, with the
gifts they received. The water of the Payoshni, taken up (in vessel), or
flowing along the ground, or conveyed by the wind, can cleanse a person
from whatever sins he may commit till the day of his death. Higher than
heaven itself, and pure, and created and bestowed by the trident-bearing
god, there in that tirtha is an image of Mahadeva beholding which a
mortal goeth to the region of Siva. Placing on one scale Ganga and the
other rivers with their waters, and on the other, the Payoshni, the
latter, in my opinion would be superior to all the tirthas, together, in
point of merit! Then, O foremost of the Bharata race, on the mountain
called Varunasrotasa is the sacred and auspicious wood of Mathara
abounding in fruits and roots, and containing a sacrificial stake. Then,
O king, it is said that in the region on the north of the Praveni, and
about the sacred asylum of Kanwa, are many woody retreats of ascetics.
And, O child, in the tirtha called Surparaka are two sacrificial
platforms of the illustrious Jamadagni, called Pashana and Punaschandra,
O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka
abounding in woody retreats of ascetics. And, O Yudhishthira, in the
country of the Pandyas are the tirthas named Agastya and Varuna! And, O
bull among men, there, amongst the Pandavas, is the tirtha called the
Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that
asylum the gods had undergone penances impelled by the desire of
obtaining salvation. In that region also is the lake of Gokarna which is
celebrated over the three worlds, hath an abundance of cool waters, and
is sacred, auspicious, and capable, O child, of producing great merit.
That lake is extremely difficult of access to men of unpurified souls.
Near to that tirtha is the sacred asylum of Agastya’s disciple, the
mountain Devasabha, which abounds in trees and grass, and fruits and
roots. And there also is the Vaiduryya mountain, which is delightful
abounding in gems and capable of bestowing great merit. There on that
mountain is the asylum of Agastya abounding in fruits and roots and
water.’”

“I shall now, O lord of men, describe the sacred spots, and asylums, and
rivers and lakes belonging to the Surashtra country! O Yudhishthira, the
Brahmanas say that on the sea-coast is the Chamasodbheda, and also
Prabhasa, that tirtha which is much regarded by the gods. There also is
the tirtha called Pindaraka, frequented by ascetics and capable of
producing great merit. In that region is a mighty hill named Ujjayanta
which conduceth to speedy success. Regarding it the celestial Rishi
Narada of great intelligence hath recited an ancient sloka. Do thou
listen to it, O Yudhishthira! By performing austerities on the sacred
hill of Ujjayanta in Surashtra, that abounds in birds and animals, a
person becometh regarded in heaven. There also is Dwaravati, producing
great merit, where dwelleth the slayer of Madhu, who is the Ancient one
in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and
persons acquainted with the philosophy of the soul say that the
illustrious Krishna is eternal Virtue. Govinda is said to be the purest
of all pure things, the righteous of the righteous and the auspicious of
the auspicious. In all the three worlds, He of eyes like lotus-leaves is
the God of gods, and is eternal. He is the pure soul and the active
principle of life, is the Supreme Brahma and is the lord of all. That
slayer of Madhu, Hari of inconceivable soul, dwelleth there!”



SECTION LXXXIX

“Dhaumya continued, ‘I shall describe to thee those sacred spots capable
of producing merit that lie on the west, in the country of the Anarttas,
O Bharata, there, flows in a westward course the sacred river Narmada,
graced by Priyangu and mango trees, and engarlanded with thickest of
canes. All the tirthas and sacred spots, and rivers and woods and
foremost of mountains that are in the three worlds, all the gods with the
Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of
the Kurus, always come, O Bharata, to bathe in the sacred waters of the
Narmada. And it hath been heard by us that the sacred asylum of the Muni
Visravas, had stood there, and that there was born the lord of treasures,
Kuvera, having men for his vehicles. There also is that foremost of
hills, the sacred and auspicious Vaidurya peak abounding with trees that
are green and which are always graced with fruit and flowers. O lord of
the earth, on the top of that mountain is a sacred tank decked with
full-blown lotus and resorted to by the gods and the Gandharvas. Many are
the wonders, O mighty monarch, that may be seen on that sacred mountain
which is like unto heaven itself and which is visited by celestial
Rishis. There, O subjugator of hostile cities, is the sacred river called
Viswamitra belonging to the royal sage of that name and which abounds, O
king, in many sacred tirthas. It was on the banks of this river, that
Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and
obtained once more the eternal regions of the righteous. Here also are
the well-known lake called Punya, the mountain called Mainaka, and that
other mountain called Asita abounding in fruits and roots. And here also
is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of
Chyavana also, which is famed over every country, O son of Pandu! In that
spot, O exalted one, men attain to (ascetic) success without severe
austerities. Here also, O mighty king, is the region called Jamvumarga,
inhabited by birds and deer, and which constitutes the retreat of
ascetics with souls under control, O thou foremost of those that have
subdued their senses! Next lie the exceedingly sacred Ketumala, and
Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and
the well-known woods of Saindhava which are sacred and inhabited by the
regenerate ones. There also is the celebrated tank of the Grandsire,
called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and
Rishis. Moved by the desire of obtaining its protection, the Creator sang
this verse at Pushkara, O chief of the Kurus and foremost of virtuous
men! If a person of pure soul purposes a pilgrimage to the Pushkaras in
imagination even, he becometh purged from all his sins and rejoiceth in
heaven!’”



SECTION XC

“Dhaumya continued, ‘O tiger among kings, I shall now describe those
tirthas and sacred spots that lie to the north. Do thou, O exalted one,
listen to me attentively. By hearing this narration, O hero, one
acquireth a reverential frame of mind, which conduceth to much good. In
that region is the highly sacred Saraswati abounding in tirthas and with
banks easy of descent. There also, O son of Pandu, is the ocean-going and
impetuous Yamuna, and the tirtha called Plakshavatarana, productive of
high merit and prosperity. It was there that the regenerate ones having
performed the Saraswata sacrifice, bathed on the completion there of. O
sinless one, is the well-known celestial tirtha called Agnisiras, which
is productive of great merit. There king Sahadeva had celebrated a
sacrifice measuring out the ground by a throw of the Samya. It is for
this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in
verse. Those verses are still current in this world, being recited by the
regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial
fire, with gifts in a hundred thousands to Brahmanas. There the
illustrious king, the imperial Bharata, performed five and thirty
horse-sacrifices. O child, we have heard that Sarabhanga of yore used to
fully gratify the desires of the regenerate ones. There in this region is
his celebrated asylum productive of great merit. In that region also, O
son of Pritha, is the river Saraswati, which is ever worshipped by the
god, where, in days of yore, the Valikhilyas, O great king, performed
sacrifices. In that region also, O Yudhishthira, is the well-known river
Drisadwati, which is productive of great merit. Then, O chief of men, are
Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya,
which are, O son of Kunti, the sacred asylum in the world of illustrious
Anandayasas of excellent vows and great energy, and which are celebrated
over the three worlds. Here also, O lord of men, the illustrious Etavarna
and Avavarana versed in the Vedas, learned in Vedic lore, and proficient
in the knowledge of Vedic rites, performed meritorious sacrifices, O
chief of the Bharata race! There also is Visakhayupa to which, in days of
yore, came the gods with Varuna and Indra, and practised ascetic
austerities. And therefore is that spot so eminently sacred. Here also is
Palasaka, where the great and illustrious and highly blessed Rishi
Jamadagni performed sacrifices. There all the principal rivers in their
embodied forms taking their respective waters stood surrounding that best
of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding
that high-souled one’s initiation, sang the following sloka: ‘The river
coming to the illustrious Jamadagni while sacrificing unto the gods
gratified the Brahmanas with offerings of honey.’ O Yudhishthira, the
spot where Ganga rusheth past, cleaving the foremost of mountains which
is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and
inhabited by hunters, and Kinnaras, is called Gangadwara. O king,
Sanatkumara regardeth that spot visited by Brahmarshis, as also the
tirtha Kanakhala (that is near to it), as sacred. There also is the
mountain named Puru which is resorted to by great Rishis and where
Pururavas was born, and Bhrigu practised ascetic austerities. For this it
is, O king, that asylum hath become known as the great peak of
Bhrigutunga. Near that peak is the sacred and extensive Vadari, that
highly meritorious asylum, famed over the three worlds, of him, O bull of
the Bharata race, who is the Present, the Past and the Future, who is
called Narayana and the lord Vishnu, who is eternal and the best of male
beings, and who is pre-eminently illustrious. Near Vadari, the cool
current of Ganga was formerly warm, and the banks there were overspread
with golden sands. There the gods and Rishis of high fortune and
exceeding effulgence, approaching the divine lord Narayana, always
worship him. The entire universe with all its tirthas and holy spots is
there where dwelleth the divine and eternal Narayana, the Supreme soul,
for he is Merit, he is the Supreme Brahma, he is tirtha, he is the
ascetic retreat, he is the First, he is the foremost of gods, and he is
the great Lord of all creatures. He is eternal, he is the great Creator,
and he is the highest state of blessedness. Learned persons versed in the
scriptures attain to great happiness by knowing him. In that spot are the
celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where
dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let
no doubt enter thy heart that that spot is the foremost of all holy
spots. These, O lord of earth, are the tirthas and sacred spots on earth,
that I have recited, O best of men! These all are visited by the Vasus,
the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious
Rishis resembling the celestials themselves. By journeying, O son of
Kunti, to those places, with the Brahmanas and ascetics that are with
thee and with thy blessed brothers, thou wilt be freed from anxiety!”



SECTION XCI

Vaisampayana continued, “O son of the Kuru race, while Dhaumya was
speaking thus, there arrived at the spot the Rishi Lomasa of great
energy. And the king, who was the eldest of Pandu’s sons, with his
followers and those Brahmanas sat round the highly righteous one, like
celestials in heaven sitting round Sakra. And having received him duly,
Yudhishthira the just enquired after the reason of his arrival, and the
object also of his wanderings. Thus asked by Pandu’s son, the illustrious
ascetic, well-pleased, replied in sweet words delighting the Pandavas,
‘Travelling at will, O Kaunteya, over all the regions, I came to Sakra’s
abode, and saw there the lord of the celestials. There, I saw thy heroic
brother capable of wielding the bow with his left hand, seated on the
same seat with Sakra. And beholding Partha on that seat I was greatly
astonished, O tiger among men! And the lord of the celestials then said
unto me, ‘Go thou unto the sons of Pandu.’ At the request, therefore, of
Indra as also of the high-souled son of Pritha have I come hither with
speed, desiring to see thee with thy younger brothers. O child, I will
relate what will please thee highly, O son of Pandu! Do thou listen to
it, O king, with Krishna and the Rishis that are with thee. O bull of the
Bharata race, Partha hath obtained from Rudra that incomparable weapon
for the acquisition of which thou hadst sent him to heaven. That fierce
weapon, known by the name of Brahma-sira which arose after Amrita, and
which Rudra had obtained by means of ascetic austerities, hath been
acquired by Arjuna together with the Mantras for hurling and withdrawing
it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna
of immeasurable prowess hath also acquired Vajras and Dandas and other
celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the
Kuru race! And he hath also thoroughly learnt music, both vocal and
instrumental, and dancing and proper recitation of the Saman (Veda) from
Vishwavasu’s son. And having thus acquired weapons and mastered the
Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven).
Listen to me, O Yudhishthira, for I shall now deliver to thee the message
of that foremost of celestials. He hath commanded me saying, “Thou wilt,
no doubt, go to the world of men. O best of Brahmanas, tell thou
Yudhishthira these words of mine. Soon will thy brother Arjuna come to
thee, having acquired arms and accomplished a great deed for the
celestials that is incapable of being accomplished by themselves. Do thou
meanwhile devote thyself to ascetic austerities, with thy brothers. There
is nothing superior to asceticism, and it is by asceticism that a person
achieveth great results. And, O bull of the Bharata race, well do I know
that Karna is endued with great ardour and energy and strength and
prowess that is incapable of being baffled. Well do I know that, skilled
in fierce conflict, he hath not his rival in battle; that he is a mighty
bowman, a hero deft in the use of fierce weapons and cased in the best of
mail. Well do I know that that exalted son of Aditya resembleth the son
of Maheswara himself. Well do I also know the high natural prowess of the
broad-shouldered Arjuna. In battle Karna is not equal unto even a
sixteenth part of Pritha’s son. And as for the fear of Karna which is in
thy heart, O repressor of foes, I shall dispel when Savyasachin will have
left heaven. And as regards thy purpose, O hero, to set out on a
pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak
unto thee. And whatever that regenerate Rishi will relate unto thee
touching the merits of asceticism and tirthas, thou shouldst receive with
respect and not otherwise!’”



SECTION XCII

“Lomasa continued, ‘Listen now, O Yudhishthira, to what Dhananjaya hath
said: ‘Cause my brother Yudhishthira to attend to the practice of virtue
which leadeth to prosperity. Endued with wealth of asceticism, thou art
conversant with the highest morality, with ascetic austerities of every
kind, with the eternal duties of kings blessed with prosperity, and the
high and sanctifying merit that men obtain from tirthas. Persuade thou
the sons of Pandu to acquire the merit attaching to tirthas. Do thou with
thy whole soul persuade the king to visit the tirthas and give away
kine.’ This is what Arjuna said unto me. Indeed he also said, ‘Let him
visit all the tirthas protected by thee. Thou wilt also protect him from
Rakshasas, and watch over him in inaccessible regions and rugged mountain
breasts. And as Dadhichi had protected Indra, and Angiras had protected
the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti
from Rakshasas. Along the way are many Rakshasas, huge as
mountain-cliffs. But protected by thee these will not be able to approach
the sons of Kunti. Obedient to the words of Indra and at the request of
Arjuna also protecting thee from dangers, I shall wander with thee.
Before this, O son of the Kuru race, I have twice visited the tirthas.
With thee I shall repair to them for the third time. O Yudhishthira, Manu
and other royal Rishis of meritorious deeds had undertaken journeys to
tirthas. Indeed, a trip to them is capable of dispelling all fear, O
king! They that are crooked-minded, they that have not their souls under
control, they that are illiterate and perverse, do not, O Kauravya, bathe
in tirthas. But thou art ever of a virtuous disposition and conversant
with morality and firm in thy promises. Thou wilt surely be able to free
thyself from the world. For, O son of Pandu, thou art even as king
Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like
them.’

“Yudhishthira answered, ‘I am so overwhelmed with delight, O Brahmana,
that I cannot find words to answer thee. Who can be more fortunate than
he who is remembered even by the lord of the celestials? Who can be more
fortunate than he who hath been favoured with thy company, who hath
Dhananjaya for a brother, and who is thought of by Vasava himself? As to
thy words, O illustrious one, in respect of a trip to the tirthas, my
mind had already been made up at the words of Dhaumya. O Brahmana, I
shall start, at whatever hour thou mayst be pleased to appoint, on the
proposed journey to tirthas. Even this is my firm resolve!’

Vaisampayana continued, “Lomasa then said unto Yudhishthira, who had made
up his mind to start on the proposed journey, ‘O mighty king, be thou
light as regards thy retinue, for by this thou wilt be able to go more
easily!’

“Yudhishthira then said, ‘Let those mendicants and Brahmanas and Yogis
that are incapable of bearing hunger and thirst, the fatigues of travel
and toil, and the severity of winter, desist. Let those Brahmanas also
desist that live on sweetmeats, and they also that desire cooked viands
and food that is sucked or drunk as well as meat. And let those also
remain behind that are dependent on cooks. Let those citizens that have
followed me from motives of loyalty, and whom I have hitherto kept on
proper stipends, repair to king Dhritarashtra. He will give them their
allowances in due time. If, however, that king refuses to grant them
proper allowances, the king of the Panchalas will, for our satisfaction
and welfare, give them these.’”

Vaisampayana continued, “And thereupon oppressed with grief, the citizens
and the principal Brahmanas and Yatis set out for Hastinapura. And out of
affection for Yudhishthira the just, the royal son of Amvika received
them properly, and gratified them with proper allowances. And the royal
son of Kunti, with only a small number of Brahmanas, abode for three
nights at Kamyaka, cheered by Lomasa.”



SECTION XCIII

Vaisampayana said, “Those Brahmanas then, that had been dwelling (with
him) in the woods, beholding the son of Kunti about to set out (on the
pious pilgrimage), approached him, O king, and said, ‘Thou art about to
set out, O king, on thy journey to the sacred tirthas, along with thy
brothers and accompanied by the illustrious Rishi Lomasa. O king, it
behoveth thee, O son of Pandu, to take us with thee. Without thee, we
shall not be able, O son of the Kuru race, to visit them at any time.
Surrounded by dangers and difficult of access, they are infested by
beasts of prey. Those tirthas, O lord of men, are inaccessible to persons
in small parties. Foremost of all wielders of the bow, thy brothers are
ever brave. Protected by your heroic selves, we also would proceed to
them. Permit us to acquire, O lord of earth, through thy grace the
blessed fruit of tirthas. Protected by thy energy, let us, O king, be
cleansed of all our sins by visiting those tirthas and purified by baths
therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire
without doubt the regions difficult of acquisition that Kartavirya and
Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only
had earned. In thy company, O king, we desire to behold Prabhasa and
other tirthas, Mahendra and other hills, Ganga and other rivers, and
Plaksha and other gigantic trees. If, O lord of men, thou hast any regard
for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity
from this. O thou of mighty arms, the tirthas are infested by Rakshasas
that ever obstruct ascetic penances. It behoveth thee to protect us from
them. Protected by Lomasa and taking us with thee, go thou to all the
tirthas spoken of by Dhaumya and the intelligent Narada, as also all
those that have been spoken of by the celestial Rishi Lomasa, endued with
great ascetic wealth, and be thou, by this, cleansed of all thy sins.”

“Thus addressed respectfully by them, the king--that bull amongst the
sons of Pandu--surrounded by his heroic brothers headed by Bhima, with
tears of joy in his eyes, said unto all those ascetics, ‘Let it be so.’
With the permission then of Lomasa, as also of his priest Dhaumya, that
foremost of Pandu’s sons with soul under complete control, resolved,
along with his brothers and Drupada’s daughter of faultless features, to
set out. Just at this time, the blessed Vyasa, as also Parvata and
Narada, all endued with high intelligence, came to Kamyaka for seeing the
son of Pandu. Beholding them, king Yudhishthira worshipped them with due
rites. And worshipped by the monarch thus, those blessed ones, addressing
Yudhishthira, said, ‘O Yudhishthira, O Bhima, and ye twins, banish all
evil thoughts from your minds. Purify your hearts and then set out for
the tirthas. The Brahmanas have said that the observance of regulations
in respect of the body are called earthly vows, while efforts to purify
the heart, so that it may be free from evil thoughts, are called
spiritual vows. O king, the mind that is free from all evil thoughts is
highly pure. Purifying yourselves, therefore, harbouring only friendly
feelings for all, behold ye the tirthas. Observing earthly vows in
respect of your bodies and purifying your minds by spiritual vows, obtain
ye the fruits as recited, of pilgrimages.”

“Saying, ‘So be it,’ the Pandavas with Krishna, caused those celestial
and human Rishis to perform the usual propitiatory ceremonies. And those
heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada
and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as
also the ascetics that had been residing with them in the woods, set out
on the day following the full moon of Agrahayana in which the
constellation Pushya was ascendant. Dressed in barks and hides, and with
matted lock on head, they were all cased in impenetrable mail and armed
with swords. And O Janamejaya, the heroic sons of Pandu with quivers and
arrows and scimitars and other weapons, and accompanied by Indrasena and
other attendants with fourteen and one cars, a number of cooks and
servants of other classes, set out with faces turned towards the east!”



SECTION XCIV

“Yudhishthira said, ‘O best of celestial Rishis, I do not think that I am
without merits. Yet am I afflicted with so much sorrow that there never
was a king like me. I think, however, that my enemies are destitute of
good qualities and even destitute of morality. Yet why, O Lomasa, do they
prosper in this world?”

“Lomasa said, ‘Grieve not ever, O king, O son of Pritha, that sinful men
should often prosper in consequence of the sins they commit. A man may be
seen to prosper by his sins, obtain good therefrom and vanquish his foes.
Destruction, however, overtakes him to the roots. O king, I have seen
many Daityas and Danavas prosper by sin but I have also seen destruction
overtake them. O exalted one, I have seen all this in the righteous age
of yore. The gods practised virtue, while the Asuras abandoned it. The
gods visited the tirthas, while the Asuras did not visit them. And at
first the sinful Asuras were possessed with pride. And pride begat vanity
and vanity begat wrath. And from wrath arose every kind of evil
propensities, and from these latter sprang shamelessness. And in
consequence of shamelessness, good behaviour disappeared from among them.
And because they had become shameless and destitute of virtuous
propensities and good conduct and virtuous vows, forgiveness and
prosperity and morality forsook them in no time. And prosperity then, O
king, sought the gods, while adversity sought the Asuras. And when the
Daityas and the Danavas, deprived of sense by pride, were possessed by
adversity. Kali also sought to possess them. And, O son of Kunti,
overwhelmed with pride, and destitute of rites and sacrifices, and devoid
of reason and feeling, and their hearts full of vanity, destruction
overtook them soon. And covered with infamy, the Daityas were soon
exterminated. The gods, however, who were virtuous in their practices,
going to the seas, the rivers, the lakes and the holy spots, cleansed
themselves of all sins, O son of Pandu, by means of ascetic penances and
sacrifices and gifts and blessings, and obtained prosperity and the
consequence. And because the gods always performed sacrifices and holy
deeds abandoning every practice that was evil, and visited the tirthas,
as the consequence thereof they acquired great good fortune. Guided by
this, O king, do thou also, with thy brothers, bathe in tirthas, for then
thou wilt obtain prosperity once more. Even this is the eternal road.
And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and
Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances
and visiting tirthas and touching sacred waters and beholding illustrious
ascetics, obtained fame and sanctity and merit and wealth, so wilt thou
also obtain prosperity that is great. And as Ikshwaku with his sons,
friends and followers, as Muchukunda and Mandhatri and king Marutta, as
the gods through power of asceticism and the celestial Rishis also, had
all obtained fame, so wilt thou also obtain great celebrity. The sons of
Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance,
will, without doubt, be soon exterminated like the Daityas.’”



SECTION XCV

Vaisampayana said, “The heroic sons of Pandu, accompanied by their
followers, proceeding from place to place, at last arrived at Naimisha. O
king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of
that stream, and having performed their ablutions there, they gave away,
O Bharata, both kine and wealth! And repeatedly offering oblations of
water, O Bharata, to the gods, the pitris, and the Brahmanas, in the
tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti
and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and
performed their ablution in that stream. Proceeding next, O lord of
earth, to the sacrificial region of the gods known by the name Prayaga,
they bathed in the confluence of Ganga and Yamuna and residing there
practised ascetic penances of great merit. And the Pandavas, of truthful
promises, bathing in the tirtha, cleansed themselves of every sin. The
sons of Pandu then, O king of the Bharata race, accompanied by those
Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and
adored by the ascetics. Residing there for some time and gratifying the
Brahmanas with the fruit and roots of the wilderness and clarified
butter, those heroes began to practise ascetic penances of great merit.
They then proceeded to Mahidhara consecrated by that virtuous royal sage
Gaya of unrivalled splendour. In that region is the hill called Gayasira,
as well as the delightful river called Mahanadi, with fine banks graced
by bushes of canes. On that celestial hill of holy peaks is a sacred
tirtha called Brahmasara  which is much adored by ascetics. There on the
banks of that lake had dwelt of yore the eternal god himself of justice,
and it was thither that the illustrious Rishi Agastya had repaired to
behold that deity. It is from that lake that all the rivers take their
rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is
present for aye. Arriving at that spot, the heroic sons of Pandu
practised the vow that is known by the name of the Chaturmasya according
to all the rites and ordinances of the great sacrifice called Rishiyajna.
It is there that that mighty tree called the Eternal banian stands. Any
sacrifice performed there produces merit that is eternal. In that
sacrificial platform of the gods producing eternal merit, the Pandavas
began to fast with concentrated souls. And there came unto them Brahmanas
by hundreds endued with wealth of asceticism. And those Brahmanas also
all performed the Chaturmasya sacrifice according to the rites inculcated
by the Rishis. And there in that tirtha, those Brahmanas old in knowledge
and ascetic merit and fully versed in the Vedas, that constituted the
court of the illustrious sons of Pandu, talked in their presence upon
various subject of sacred import. And it was in that place that the
learned vow-observing, and sacred Shamatha, leading, besides, a life of
celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And
Shamatha said, ‘Gaya, the son of Amurttaraya, was one of the foremost of
royal sages. Listen to me, O Bharata, as I recite his meritorious deeds.
It was here, O king, that Gaya had performed many sacrifices
distinguished by the enormous quantities of food (that were distributed)
and the profuse gifts that were given away (unto Brahmanas). Those
sacrifices, O king, were distinguished by mountains in hundreds and
thousands of cooked rice, lakes of clarified butter and rivers of curds
in many hundreds, and streams of richly-dressed curries in thousands. Day
after day were these got ready and distributed amongst all comers, while,
over and above this, Brahmanas and others, O king, received food that was
clean and pure. During the conclusion also (of every sacrifice) when
gifts were dedicated to the Brahmanas, the chanting of the Vedas reached
the heavens. And so loud, indeed, was the sound of the Vedic Mantras that
nothing else, O Bharata, could be heard there. Thus sacred sounds, O
king, filled the earth, the points of the horizon, the sky and heaven
itself. Even these were the wonders that persons noticed on those
occasions. And gratified with the excellent viands and drinks that the
illustrious Gaya provided, men, O bull of the Bharata race, went about
singing these verses. In Gaya’s great sacrifice, who is there today,
amongst creatures, that still desireth to eat? There are yet twenty-five
mountains of food there after all have been fed! What the royal sage Gaya
of immense splendour hath achieved in his sacrifice was never achieved by
men before, nor will be by any in future. The gods have been so surfeited
by Gaya with clarified butter that they are not able to take anything
that anybody else may offer. As sand grains on earth, as stars in the
firmament, as drops showered by rain-charged clouds, cannot ever be
counted by anybody, so can none count the gifts in Gaya’s sacrifice!”

“O son of the Kuru race, many times did king Gaya perform sacrifices of
this description, here, by the side of this Brahmasara!”



SECTION XCVI

Vaisampayana said, “After this the royal son of Kunti who was ever
distinguished for his profuse gifts unto Brahmanas, proceeded to the
asylum of Agastya and took up his abode in Durjaya. It was here that that
foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya
had slain Vatapi there. And the king also enquired after the extent of
that man-destroying Daitya’s prowess, and the reason also of the
illustrious Agastya’s wrath being excited against that Asura.

“Thus questioned, Lomasa said, ‘O son of Kuru race, there was in the city
called Manimati, in days of yore, a Daitya named Ilwala, whose younger
brother was Vatapi. One day that son of Diti addressed the Brahmana
endued with ascetic merit, saying, ‘O holy one, grant me a son equal unto
Indra.’ The Brahmana, however, did not grant the Asura a son like Indra.
And at this, the Asura was inflamed with wrath against the Brahmana. And
from that day, O king, the Asura Ilwala became a destroyer of Brahmanas.
And endued with power of illusion the angry Asura transformed his brother
into a ram. And Vatapi also capable of assuming any form at will, would
immediately assume the shape of a ram. And the flesh of that ram, after
being properly dressed, was offered to Brahmanas as food. And after they
had eaten of it, they were slain. For whomsoever Ilwala summoned with his
voice, he would come back to Ilwala even if he had gone to the abode of
Yama, in re-embodied form endued with life, and show himself to Ilwala.
And so having transformed the Asura Vatapi into a ram and properly cooked
his flesh and feeding Brahmanas therewith, he would summon Vatapi. And
the mighty Asura Vatapi, that foe of Brahmanas, endued with great
strength and power of illusion, hearing, O king, those sounds uttered
with a loud voice by Ilwala, and ripping open the flanks of the Brahmana
would come laughingly out, O lord of earth! And it was thus, O monarch,
that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently
took away their lives.

“Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging
in a pit with heads downwards. And he asked those personages thus
suspended in that hole, saying, ‘What is the matter with you? Thus
questioned those utterers of Brahma replied, ‘It is even for offspring.’
And they also told him, ‘We are your ancestors. It is even for offspring
that we stay suspended in this pit. If O Agastya, thou canst beget us a
good son, we may then be saved from this hell and thou also wilt obtain
thy blessed state of those having offspring.’ Endued with great energy
and observant of truth and morality Agastya replied, saying, ‘Ye Pitris,
I will accomplish your desire. Let this anxiety of yours be dispelled.’
And the illustrious Rishi then began to think of perpetuating his race.
But he saw not a wife worthy of him on whom he himself could take his
birth in the form of a son. The Rishi accordingly, taking those parts
that were regarded as highly beautiful, from creatures possessing them,
created therewith an excellent woman. And the Muni, endued with great
ascetic merit, thereupon gave that girl created for himself to the king
of the Vidharbhas who was then undergoing ascetic penances for obtaining
offspring. And that blessed girl of sweet face (thus disposed of) then
took her birth (in Vidarbha’s royal line) and, beautiful as the effulgent
lightning, her limbs began to grow day by day. And as soon as that lord
of earth--the ruler of the Vidarbhas--saw her ushered into life, he
joyfully communicated the intelligence, O Bharata, unto the Brahmanas.
And the Brahmanas thereupon, O lord of earth, blessed the girl and they
bestowed upon her the name Lopamudra. And possessed of great beauty, she
began, O monarch, to grow quickly like unto a lotus in the midst of water
or the effulgent flame of a fire. And when the girl grew and attained to
puberty, a hundred virgins decked in ornaments and a hundred maids waited
in obedience upon her blessed self. And surrounded by those hundred maids
and virgins, she shone in their midst, endued as she was with bright
effulgence, like Rohini in the firmament amid an inferior multitude of
stars. And possessed as she was of good behaviour and excellent manners,
none dared ask for her hand even when she attained to puberty, through
fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to
truth, surpassing the Apsaras even in beauty, gratified her father and
relatives by means of her conduct. And her father, beholding his
daughter-the princess of Vidharbha-attain to puberty, began to reflect in
his mind, saying, ‘To whom should I give this daughter of mine?’”



SECTION XCVII

“Lomasa continued, ‘When Agastya thought that girl to be competent for
the duties of domesticity, he approached that lord of earth-the ruler of
Vidharbhas-and addressing him, said, ‘I solicit thee, O king, to bestow
thy daughter Lopamudra on me.’ Thus addressed by the Muni, the king of
the Vidharbhas swooned away. And though unwilling to give the Muni his
daughter, he dared not refuse. And that lord of earth then, approaching
his queen, said, ‘This Rishi is endued with great energy. If angry, he
may consume me with the fire of his curse. O thou of sweet face, tell me
what is thy wish.” Hearing these words of the king, she uttered not a
word. And beholding the king along with the queen afflicted with sorrow,
Lopamudra approached them in due time and said, O monarch, it behoveth
thee not to grieve on my account. Bestow me on Agastya, and, O father,
save thyself, by giving me away.’ And at these words of his daughter, O
monarch, the king gave away Lopamudra unto the illustrious Agastya with
due rites. And obtaining her as wife, Agastya addressed Lopamudra,
saying, ‘Cast thou away these costly robes and ornaments.’ And at these
words of her lord, that large-eyed damsel of thighs tapering as the stem
of the plantain tree cast away her handsome and costly robes of fine
texture. And casting them away she dressed herself in rags and barks and
deerskins, and became her husband’s equal in vows and acts. And
proceeding then to Gangadwara that illustrious and best of Rishis began
to practise the severest penances along with his helpful wife. And
Lopamudra herself, well pleased, began to serve her lord from the deep
respect that she bore him. And the exalted Agastya also began to manifest
great love for his wife.

“After a considerable time, O king, the illustrious Rishi one day beheld
Lopamudra, blazing in ascetic splendour come up after the bath in her
season. And pleased with the girl, for her services, her purity, and self
control, as also with her grace and beauty, he summoned her for marital
intercourse. The girl, however, joining her hands, bashfully but lovingly
addressed the Rishi, saying, ‘The husband, without doubt, weddeth the
wife for offspring. But it behoveth thee, O Rishi, to show that love to
me which I have for thee. And it behoveth thee, O regenerate one, to
approach me on a bed like to that which I had in the palace of my father.
I also desire that thou shouldst be decked in garlands of flowers and
other ornaments, and that I should approach thee adorned in those
celestial ornaments that I like. Otherwise, I cannot approach thee,
dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful
to wear ornaments (on such an occasion).’ Hearing these words of his
wife, Agastya replied, ‘O blessed girl, O thou of slender waist, I have
not wealth like what thy father hath, O Lopamudra!’ She answered saying,
‘Thou who art endued with wealth of asceticism, art certainly able to
bring hither within a moment, by ascetic power, everything that exists in
the world of men.’ Agastya said, ‘It is even so as thou hast said. That,
however, would waste my ascetic merit. O bid me do that which may not
loosen my ascetic merit.’ Lopamudra then said, ‘O thou endued with wealth
of asceticism, my season will not last long, I do not desire, however, to
approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit
in any way. It behoveth thee, however, to do as I desire, without
injuring thy virtue.’

“‘Agastya then said, ‘O blessed girl, if this be the resolve that thou
hast settled in thy heart, I will go out in quest of wealth. Meanwhile,
stay thou here as it pleaseth thee.’”



SECTION XCVIII

“Lomasa continued, ‘Agastya then, O son of the Kuru race, went to king
Srutarvan who was regarded as richer than other kings, to beg for wealth.
And that monarch, learning of the arrival of the pot-born Rishi on the
frontiers of his kingdoms, went out with his ministers and received the
holy man with respect. And the king duly offering the Arghya in the first
instance, submissively and with joined hands enquired then after the
reason of the Rishi’s arrival. And Agastya answered saying, O lord of the
earth, know that I have come to thee, desirous of wealth. Give me a
portion according to thy ability and without doing injury to others.’

“Lomasa continued, ‘The king, then, representing unto the Rishi the
equality of his expenditure and income, said, ‘O learned one, take thou
from my possessions the wealth thou pleasest.’ Beholding, however, the
equality of that monarch’s expenditure with income, the Rishi who always
saw both sides with equal eyes, thought that if he took anything under
the circumstances, his act would result in injury to creatures. Taking,
therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter,
hearing of their arrival on his frontiers, received them duly. And
Vradhnaswa also offered them the Arghyas and water to wash their feet.
And the monarch, with their permission, then enquired after the reason of
their coming. And Agastya said, ‘O lord of earth, know that we have come
to thee desirous of wealth. Give us what thou canst, without doing injury
to others.’”

“Lomasa continued, ‘That monarch then represented unto them the equality
of his expenditure and income, and said, ‘Knowing this, take ye what ye
desire.’ The Rishi, however, who saw both sides with equal eyes,
beholding the equality of that monarch’s income with expenditure, thought
that if he took anything under the circumstances, his act would result in
injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then
went to Purokutsa’s son, Trasadasyu, of enormous wealth. The high-souled
Trasadasyu, learning of their arrival on the confines of his kingdom went
out, O king, and received them well. And that best of monarchs in
Ikshvaku’s line, having worshipped all of them duly, enquired after the
reason of their arrival. And Agastya answered, ‘O lord of earth, know
that we have all come to thee, desirous of wealth. Give us what you can,
without injuring others.’”

“Lomasa continued, ‘That monarch then, represented unto them the equality
of his income with expenditure, and said, ‘Knowing this, take ye what ye
desire.’ Beholding, however, the equality of that monarch’s expenditure
with income, the Rishi who saw both sides with equal eyes, thought that
if he took anything under the circumstances, his act would result in
injury to all creatures. Then, O monarch, all those kings looking at one
another, together spoke unto the Rishis saying, ‘O Brahmana, there is a
Danava of the name Ilwala who of all persons on earth, is possessed of
enormous wealth. Let us all approach him to-day and beg wealth of him.’”

“Lomasa continued, ‘This suggestion, O king, of begging wealth of Ilwala
appeared to them to be proper. And, O monarch, all of them went together
to Ilwala after this!’”



SECTION XCIX

“Lomasa said, ‘When Ilwala learnt that those kings along with the great
Rishi had arrived on the confines of his domain, he went out with his
ministers and worshipped them duly. And that prince of Asuras received
them hospitably, entertaining them, O son of the Kuru race, with well
dressed meat supplied by his brother Vatapi (transformed into a ram).
Then all those royal sages, beholding the mighty Asura Vatapi, who had
been transformed into a ram thus cooked for them, became sad and
cheerless and were nearly deprived of themselves. But that best of
Rishis--Agastya--addressing those royal sages, said, ‘Yield ye not to
grief, I will eat up the great Asura.’ And the mighty Rishi then sat
himself down on an excellent seat, and the prince of Asuras, Ilwala,
began to distribute the food smilingly. And Agastya ate up the whole of
the meat supplied by Vatapi (transformed into a ram). And after the
dinner was over, Ilwala began to summon his brother. But thereupon a
quantity of air alone came out of the illustrious Rishi’s stomach, with a
sound that was as loud, O child, as the roar of the clouds. And Ilwala
repeatedly said, ‘Come out, O Vatapi!’ Then that best of
Munis--Agastya--bursting out in laughter, said, ‘How can he come out? I
have already digested that great Asura.’ And beholding his brother
already digested, Ilwala became sad and cheerless and joining his hands,
along with his ministers, addressing the Rishi (and his companions),
said, ‘What for have ye come hither, and what can I do for you?’ And
Agastya smilingly answered Ilwala, saying, ‘We know thee, O Asura, to be
possessed of great power and also enormous wealth. These kings are not
very wealthy while my need also of wealth is great. Give us what thou
canst, without injuring others.’ Thus addressed Ilwala saluted the Rishi
and said, ‘If thou say what it is that I mean to give, then will I give
you wealth.’ Hearing this Agastya said, ‘O great Asura, thou hast even
purposed to give unto each of these kings ten thousand kine and as many
gold coins. And unto me thou hast purposed to give twice as much, as also
a car of gold and a couple of horses fleet as thought. If thou enquirest
now, thou wilt soon learn that your car is made of gold.’ Thereupon, O
son of Kunti, Ilwala made enquiries and learnt that the car he had
intended to give away was really a golden one. And the Daitya then with a
sad heart, gave away much wealth and that car, unto which were yoked two
steeds called Virava and Surava. And those steeds, O Bharata, took those
kings and Agastya and all that wealth to the asylum of Agastya within the
twinkling of an eye. And those royal sages then obtaining Agastya’s
permission, went away to their respective cities. And Agastya also (with
that wealth) did all that his wife Lopamudra had desired. And Lopamudra
then said, ‘O illustrious one, thou hast now accomplished all my wishes.
Beget thou a child on me that shall be possessed of great energy.’ And
Agastya replied unto her, saying, ‘O blessed and beauteous one, I have
been much gratified with thy conduct. Listen thou unto me as regards the
proposal I make in respect of thy offspring. Wouldst thou have a thousand
sons, or a century of sons each equal to ten, or ten sons equal each to
an hundred, or only one son who may vanquish a thousand?’ Lopamudra
answered, ‘Let me have one son equal unto a thousand, O thou endued with
wealth of asceticism! One good and learned son is preferable to many evil
ones.’”

“Lomasa continued, ‘Saying, ‘So be it,’ that pious Muni thereupon knew
his devout wife of equal behaviour. And after she had conceived, he
retired into the forest. And after the Muni had gone away, the foetus
began to grow for seven years. And after the seventh year had expired,
there came out of the womb, the highly learned Dridhasyu, blazing, O
Bharata, in his own splendour. And the great Brahmana and illustrious
ascetic, endued with mighty energy, took his birth as the Rishi’s son,
coming out of the womb, as if repeating the Vedas with the Upanishads and
the Angas. Endued with great energy while yet a child, he used to carry
loads of sacrificial fuel into the asylum of his father, and was thence
called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding
his son possessed of such virtues, became highly glad.

“And it was thus, O Bharata, that Agastya begat an excellent son in
consequence of which his ancestors, O king, obtained the regions they
desired. And it is from that time that this spot hath become known on the
earth as the asylum of Agastya. Indeed, O king, this is the asylum graced
with numerous beauties, of that Agastya who had slain Vatapi of
Prahrada’s race. The sacred Bhagirathi, adored by gods and Gandharvas
gently runneth by, like a breeze-shaken pennon in the welkin. Yonder also
she floweth over craggy crests descending lower and lower, and looketh
like an affrighted she-snake lying along the hilly slopes. Issuing out of
the matted locks of Mahadeva, she passeth along, flooding the southern
country and benefiting it like a mother, and ultimately mingleth with the
ocean as if she were his favourite bride. Bathe ye as ye like in this
sacred river, ye son of Pandu! And behold there, O Yudhisthira, the
tirtha of Bhrigu that is celebrated over the three worlds and adored, O
king, by great Rishis. Bathing here, Rama (of Bhrigu’s race) regained his
might, which had been taken away from him (by Dasaratha’s son). Bathing
here, O son of Pandu, with thy brothers and Krishna, thou wilt certainly
regain that energy of thine that hath been taken away by Duryodhana, even
as Rama regained his that had been taken away by Dasaratha’s son in
hostile encounter.”

Vaisampayana continued, “At these words of Lomasa, Yudhishthira bathed
there with his brothers and Krishna, and offered oblations of water, O
Bharata, to the gods and the Pitris. And, O bull among men, after
Yudhishthira had bathed in that tirtha, his body blazed forth in brighter
effulgence, and he became invisible in respect of all foes. The son of
Pandu then, O king, asked Lomasa, saying, ‘O illustrious one, why had
Rama’s energy and might been taken away? And how also did he regain it? O
exalted one, I ask thee, tell me everything.’”

“Lomasa said, ‘Listen, O king, to the history of Rama (the son of
Dasaratha) and Rama of Bhrigu’s line gifted with intelligence. For the
destruction of Ravana, O king, Vishnu, in his own body, took his birth as
the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha
after he had been born. It was then that Rama of Bhrigu’s line, the son
of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless
deeds--went to Ayodhya, impelled by curiosity, and taking with him that
celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of
Dasaratha’s son. And Dasaratha, hearing that Rama of Bhrigu’s race had
arrived on the confines of his domains, set his own son Rama to receive
the hero with respect. And beholding Dasaratha’s son approach and stand
before him with ready weapons, Rama of Bhrigu’s line smilingly addressed
him, O son of Kunti, saying, ‘O king, O exalted one, string, if thou
canst, with all thy mighty, this bow which in my hands was made the
instrument of destroying the Kshatriya race.’ Thus addressed, Dasaratha’s
son answered, ‘O illustrious one, it behoveth thee not to insult me thus.
Nor am I, amongst the regenerate classes, deficient in the virtues of the
Kshatriya order. The descendants of Ikshwaku in special never boast of
the prowess of their arms.’ Then unto Dasaratha’s son who said so, Rama
of Bhrigu’s line replied, ‘A truce to all crafty speech, O king! Take
this bow.’ At this, Rama the son of Dasaratha, took in anger from the
hands of Rama of Bhrigu’s line that celestial bow that had dealt death to
the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly
strung that bow without the least exertion, and with its twang loud as
the thunder-rattle, affrighted all creatures. And Rama, the son of
Dasaratha, then, addressing Rama of Bhrigu’s said, ‘Here, I have strung
this bow. What else, O Brahmana, shall I do for thee?’ Then Rama, the son
of Jamadagni, gave unto the illustrious son of Dasaratha a celestial
arrow and said, ‘Placing this on the bow-string, draw to thy ear, O
hero!’ “Lomasa continued, ‘Hearing this, Dasaratha’s son blazed up in
wrath and said, ‘I have heard what thou hast said, and even pardoned
thee. O son of Bhrigu’s race, thou art full of vanity. Through the
Grandsire’s grace thou hast obtained energy that is superior to that of
the Kshatriyas. And it is for this that thou insultest me. Behold me now
in my native form: I give thee sight.’ Then Rama of Bhrigu’s race beheld
in the body of Dasaratha’s son the Adityas with the Vasus, the Rudras,
the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar
constellations and the planets, the Gandharvas, the Rakshasas, the
Yakshas, the Rivers, the tirthas, those eternal Rishis identified with
Brahma and called the Valkhilyas, the celestial Rishis, the Seas and
Mountains, the Vedas with the Upanishads and Vashats and the sacrifices,
the Samans in their living form, the Science of weapons, O Bharata, and
the Clouds with rain and lightning, O Yudhishthira! And the illustrious
Vishnu then shot that shaft. And at this the earth was filled with sounds
of thunder, and burning meteors. O Bharata, began to flash through the
welkin. And showers of dust and rain fell upon the surface of the earth.
And whirlwinds and frightful sounds convulsed everything, and the earth
herself began to quake. And shot by the hand of Rama, that shalt,
confounding by its energy the other Rama, came back blazing into Rama’s
hands. And Bhargava, who had thus been deprived of his senses, regaining
consciousness and life, bowed unto Rama--that manifestation of Vishnu’s
power. And commanded by Vishnu, he proceeded to the mountains of
Mahendra. And thenceforth that great ascetic began to dwell there, in
terror and shame. And after the expiration of a year, the Pitris,
beholding Rama dwelling there deprived of energy, his pride quelled, and
himself sunk in affliction, said unto him, ‘O son, having approached
Vishnu, thy behaviour towards him was not proper. He deserveth for aye
worship and respect in the three worlds. Go, O son, to that sacred river
which goeth by name of Vadhusara! Bathing in all the tirthas of that
stream, thou wilt regain thy energy! There in that river is the tirthas
called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age
had practised ascetic penances of great merit.’ Thus addressed by them,
Rama, O son of Kunti, did what the Pitris bade him, and obtained back at
this tirtha, O son of Pandu, the energy he had lost. Even this O child,
was what befell Rama of spotless deeds in days in of yore, after he had,
O king, met Vishnu (in the form of Dasaratha’s son)!’”



SECTION C

“Yudhishthira said, ‘O best of regenerate ones, I desire again to hear of
the achievements in detail of Agastya--that illustrious Rishi endued with
great intelligence.’”

“Lomasa said, ‘Listen now, O king, to the excellent and wonderful and
extraordinary history of Agastya, as also, O monarch, about the prowess
of that Rishi of immeasurable energy. There were in the Krita age certain
tribes of fierce Danavas that were invincible in battle. And they were
known by the name of Kalakeyas and were endued with terrible prowess.
Placing themselves under Vritra and arming themselves with diverse
weapons they pursued the celestials with Indra at their head in all
directions. The gods then all resolved upon the destruction of Vritra,
and went with Indra at their head to Brahma. And beholding them standing
before him with joined hands, Parameshthi addressed them all and said,
“Everything is known to me, ye gods, about what ye seek. I shall indicate
now the means by which ye may slay Vritra. There is a high-souled and
great Rishi known by the name of Dadhicha. Go ye all together unto him
and solicit of him a boon. With well-pleased heart, that Rishi of
virtuous soul will even grant you the boon. Desirous as ye are of
victory, go ye all together unto him and tell him, ‘For the good of the
three worlds, give us thy bones.’ Renouncing his body, he will give you
his bones. With these bones of his, make ye a fierce and powerful weapon
to be called Vajra, endued with six sides and terrible roar and capable
of destroying even the most powerful enemies. With that weapon will he of
a hundred sacrifices slay Vritia. I have now told you all. See that all
this is done speedily.’ Thus addressed by him, the gods with the
Grandsire’s leave (came away), and with Narayana at their head proceeded
to the asylum of Dadhicha. That asylum was on the other bank of the river
Saraswati and covered with diverse trees and creepers. And it resounded
with the hum of bees as if they were reciting Samans. And it also echoed
with the melodious notes of the male Kokila and the Chakora. And
buffaloes and boars and deer and Chamaras wandered there at pleasure
freed from the fear of tigers. And elephants with the juice trickling
down from rent temples, plunging in the stream, sported with the
she-elephants and made the entire region resound with their roars. And
the place also echoed with the loud roars of lions and tigers, while at
intervals might be seen those grisly monarchs of the forest lying
stretched in caves and glens and beautifying them with their presence And
such was the asylum, like unto heaven itself, of Dadhicha, that the gods
entered. And there they beheld Dadhicha looking like the sun himself in
splendour and blazing in grace of person like the Grandsire himself. And
the celestials saluted the feet of the Rishi and bowed unto him and
begged of him the boon that the Grandsire had bade them do. Then
Dadhicha, well pleased, addressing those foremost of celestials, said,
‘Ye celestials, I will do what is for your benefit. I will even renounce
this body of mine myself.’ And that foremost of men with soul under
control, having said this, suddenly renounced his life. The gods then
took the bones of the deceased Rishi as directed. And the celestials,
glad at heart, went to Twashtri (the celestial Artificer) and spake to
him of the means of victory. And Twashtri, hearing those words of theirs,
became filled with joy, and constructed (out of those bones) with great
attention and care the fierce weapons called Vajra. And having
manufactured it, he joyfully addressed Indra, saying, ‘With this foremost
of weapons, O exalted one, reduce that fierce foe of the gods to ashes.
And having slain the foe, rule thou happily the entire domain of heaven,
O chief of the celestials, with those that follow thee.’ And thus
addressed by Twashtri, Purandara took the Vajra from his hand, joyfully
and with proper respect.”



SECTION CI

“Lomasa said, ‘Armed with the Vajra then, and supported by celestials
endued with great might, Indra then approached Vritra, who was then
occupying the entire earth and the heaven. And he was guarded on all
sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic
mountains with towering peaks. And the encounter that took place between
the gods and the Danavas lasted for a short while and was, O chief of the
Bharatas, terrific in the extreme, appalling as it did the three worlds.
And loud was the clash of swords and scimitars upraised and warded off by
heroic hands in course of those fierce encounters. And heads (severed
from trunks) began to roll from the firmament to the earth like fruits of
the palmyra palm falling upon the ground, loosened from their stalks. And
the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail
ran against the gods, like moving mountains on conflagration. And the
gods, unable to stand the shock of that impetuous and proudly advancing
host, broke and fled from fear. Purandara of a thousand eyes, beholding
the gods flying in fear and Vritra growing in boldness, became deeply
dejected. And the foremost of gods Purandara, himself, agitated with the
fear of the Kalakeyas, without losing a moment, sought the exalted
Narayana’s refuge. And the eternal Vishnu beholding Indra so depressed
enhanced his might by imparting unto him a portion of his own energy. And
when the celestials beheld that Sakra was thus protected by Vishnu, each
of them imparted unto him his own energy. And the spotless Brahmarshis
also imparted their energies unto the chief of the celestials. And
favoured thus by Vishnu and all the gods and by the high-blessed Rishis
also, Sakra became mightier than before. And when Vritra learnt that the
chief of the celestials had been filled with might of others, he sent
forth some terrific roars. And at these roars of his, the earth, the
directions, the firmament, heaven, and the mountains all began to
tremble. And the chief of the celestials, deeply agitated on hearing that
fierce and loud roar, was filled with fear, and desiring to slay the
Asura soon, hurled, O king, the mighty Vajra. And struck with Indra’s
Vajra the great Asura decked in gold and garlands fell head-long, like
the great mountain Mandara hurled of yore from Vishnu’s hands; and
although the prince of Daityas was slain, yet Sakra in panic ran from the
field, desiring to take shelter in a lake, thinking that the Vajra itself
had not been hurled from his hands and regarding that Vritra himself was
still alive. The celestials, however, and the great Rishis became filled
with joy, and all of them began to cheerfully chant the praise of Indra.
And mustering together, the celestials began to slay the Danavas, who
were dejected at the death of their leader. And struck with panic at
sight of the assembled celestial host, the afflicted Danavas fled to the
depths of the sea. And having entered the fathomless deep, teeming with
fishes and crocodiles, the Danavas assembled together and began to
proudly conspire for the destruction of the three worlds. And some
amongst them that were wise in inferences suggested courses of action,
each according to his judgment. In course of time, however, the dreadful
resolution arrived at those conspiring sons of Diti, was that they
should, first of all, compass the destruction of all persons possessed of
knowledge and ascetic virtue. The worlds are all supported by asceticism.
Therefore, they said, ‘Lose no time for the destruction of asceticism.
Compass ye without delay the destruction of those on earth that are
possessed of ascetic virtues, that are conversant with duties and the
ways of morality, and that have a knowledge of Brahma; for when these are
destroyed, the universe itself will be destroyed.’ And all the Danavas,
having arrived at this resolution for the destruction of the universe,
became highly glad. And thenceforth they made the ocean--that abode of
Varuna--with billows high as hills, their fort, from which to make their
sallies.”



SECTION CII

“Lomasa said, ‘The Kalakeyas then having recourse to that receptacle of
waters, which is the abode of Varuna, began their operations for the
destruction of the universe. And during the darkness of the night those
angry Daityas began to devour the Munis they found in woody retreats and
sacred spots. And those wicked wretches devoured in the asylum of
Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine
other ascetics. And, proceeding to the asylum of Chyavana that was
inhabited by many Brahmacharis, they devoured a century of Brahmanas that
lived upon fruit and roots alone. And they began to do all this during
the darkness of the night, while they entered the depths of the sea by
day. And they slew a full score of Brahmanas of subdued souls and leading
a Brahmacharya mode of life and living upon air and water alone, in the
retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas,
intoxicated with prowess of arms and their lives nearly run out,
gradually invaded all the asylums of the Rishis during the darkness of
the night, slaughtering numerous Brahmanas. And, O best of men, although
the Danavas behaved in this way towards the ascetics in woody retreats,
yet men failed to discover anything of them. And every morning people saw
the dead bodies of Munis emaciated with frugal diet, lying on the ground.
And many of those bodies were without flesh and without blood, without
marrow, without entrails, and with limbs separated from one another. And
here and there lay on the ground heaps of bones like masses of conch
shells. And the earth was scattered over with the (sacrificial) contents
of broken jars and shattered ladles for pouring libations of clarified
butter and with the sacred fires kept with care by the ascetics. And the
universe afflicted with the terror of the Kalakeyas, being destitute of
Vedic studies and vashats and sacrificial festivals and religious rites,
became entirely cheerless. And, O king, when men began to perish in this
way, the survivors, afflicted with fear, fled for their lives in all
directions. And some fled to caverns and some behind mountain-streams and
springs and some through fear of death, died without much ado. And some
who were brave and mighty bowmen cheerfully went out and took great
trouble in tracking the Danavas. Unable, however, to find them out, for
the Asuras had sought refuge in the depths of the sea, these brave men
came back to their homes gratified with the search. And, O lord of men,
when the universe was being thus destroyed, and when sacrificial
festivals and religious rites had been suspended, the gods became deeply
afflicted. And gathering together with Indra in their midst they began,
from fear, to take counsel of one another. And repairing unto the exalted
and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials
sought his protection. And bowing unto the slayer of Madhu, the gods
addressed him, saying, ‘O lord, thou art the creator, the protector, and
the slayer of ourselves as well as of the universe. It is thou who has
created this universe with its mobile and immobile creatures. O thou of
eyes like lotus leaves, it was thou who in days of yore hadst for the
benefit of all creatures raised from the sea the sunken earth, assuming
also the form of a boar. And, O best of male beings, assuming also the
form of half-man and half-lion, thou hadst slain in days of yore that
ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And
that other great Asura also, Vali by name, was incapable of being slain
by any one. Assuming the form of a dwarf, thou exiledest him from the
three worlds. O lord, it was by thee that that wicked Asura, Jambha by
name, who was a mighty bowman and who always obstructed sacrifices, was
slain. Achievements like these, which cannot be counted, are thine. O
slayer of Madhu, we who have been afflicted with fear, have thee for our
refuge. It is for this, O god of gods, that we inform thee of our present
troubles. Protect the worlds, the gods, and Sakra also, from a terrible
fear.’”



SECTION CIII

“The celestials said, ‘Through thy favour it is that all born beings of
the four kinds increase. And they being created, propitiate the dwellers
of heaven by offerings made to the gods and the names of departed
forefathers. Thus it is that people, protected by thee and free from
trouble live depending on one another, and (so) increase. Now this peril
hath befallen the people. We do not know by whom are Brahmanas being
killed during the night. If the Brahmanas are destroyed, the earth itself
will meet with destruction, and if the earth cometh to an end, heaven
also will cease to exist. O mighty-armed one, O lord of the universe! we
beseech thee (to act so) that all the worlds, protected by thee, may not
come to an end, so it may please thee.’

“Vishnu said, ‘Ye gods! To me is known the reason of the destruction of
the born beings, I shall speak of it to you; listen with minds free from
tribulation. There exists an exceedingly fierce host, known by the name
of Kalakeyas. They, under the lead of Vritra, were devastating the whole
universe. And when they saw that Vritra was slain by the sagacious Indra
endued with a thousand eyes, they, to preserve their lives, entered into
the ocean, that abode of Varuna. And having entered the ocean, abounding
with sharks and crocodiles, they at night killed the saints at this spot
with the view of exterminating the people. But they cannot be slain, as
they have taken shelter within the sea. Ye should, therefore, think of
some expedient to dry up the ocean. Who save Agastya is capable of drying
up the sea. And without drying up the ocean, these (demons) cannot be
assailed by any other means.’ Hearing these words of Vishnu, the gods
took the permission of Brahma, who lives at the best of all regions, and
went to the hermitage of Agastya. Then they beheld the high-souled
Agastya, the son of Varuna, of resplendent mien, and waited upon by
saints, even as Brahma is waited upon by celestials. And approaching him,
they addressed the son of Mitra and Varuna at the hermitage, magnanimous
and unswerving, and looking like an embodiment of pious works piled
together, and glorified him by reciting his deeds. The deities said,
‘Thou wert formerly the refuge of the gods when they were oppressed by
Nahusha. Thorn of the world that he was, he was thrown down from his
throne of heaven--from the celestial regions. Vindhya, the foremost of
all mountains, suddenly began to increase his height, from a wrathful
competition with the sun (i. e., to rival him in altitude). But he hath
ceased to increase, as he was unable to disobey thy command. And when
darkness hath covered the world, the born beings were harassed by death,
but having obtained thee for a protector, they attained the utmost
security. Whenever we are beset by perils, thy reverence is always our
refuge; for this reason it is that we solicit a boon from thee; as thou
ever grantest the boon solicited (of thee).’”



SECTION CIV

“Yudhishthira said, ‘O great saint! I am desirous of hearing in detail
why it was that Vindhya, made senseless with wrath, suddenly began to
increase his bulk.’”

“Lomasa said, ‘The sun between his rising and setting used to revolve
round that monarch of mountains--the great Meru of golden lustre. And
seeing this the mountain Vindhya spake to Surya saying, ‘As thou every
day goest round Meru and honourest him by thy circumambulations, do thou
even the same by me, O maker of light!’ Thus addressed, the sun replied
to the great mountain, saying, ‘I do not of my own will honour this
mountain by my circumambulations. By those who have built this universe
hath that path been assigned to me.’ Thus addressed the mountain suddenly
began to increase from wrath, desirous, O chastiser of foes, of
obstructing the path of the Sun and the Moon. And all the assembled gods
came to Vindhya, the mighty king of mountains, and tried to dissuade him
from his course. But he heeded not what they said. And then all the
assembled gods went to the saint, living in the hermitage, engaged in the
practice of austerities, and the very best of persons devoted to virtue;
and stated all that happened to Agastya, possessed of exceeding
marvellous power.

“The gods said, ‘This king of hills, Vindhya, giving way to wrath, is
stopping the path of the Sun and the Moon, and also the course of the
stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself,
there is none who can prevent him; therefore do thou make him desist.’
Hearing these words of the gods the Brahmana came to the mountain. And he
with his wife, having arrived there, came near Vindhya and spake to him,
saying, ‘O thou best of mountains! I wish to have a path given to me by
thee, as, for some purpose, I shall have to go to the southern region.
Until my return, do thou wait for me. And when I have returned, O king of
mountains, thou mayst increase in bulk as much as thou pleasest.’ And, O
slayer of foes! having made this compact with Vindhya up to the present
day Varuna’s son doth not return from the southern region. Thus have I,
asked by thee, narrated to thee why Vindhya doth not increase in bulk, by
reason of the power of Agastya. Now, O king! hear how the Kalakeyas were
killed by the gods, after they had obtained their prayer from Agastya.

“Having heard the words of the gods, Agastya, the son of Mitra, and
Varuna, said, ‘Wherefore are ye come? What boon do ye solicit from me?’
Thus addressed by him, the deities then spake to the saint, saying, ‘This
deed we ask thee to achieve, viz., to drink up the great ocean. O
magnanimous (saint)! Then we shall be able to slay those enemies of the
gods, known by the name of Kalakeyas, together with all their adherents.’
Having heard the words of the gods, the saint said, ‘Let it be so--I
shall do even what ye desire, and that which will conduce to the great
happiness of men.’ Having said this, he then proceeded to the ocean--the
lord of rivers,--accompanied by sages, ripe in the practice of penances,
and also by the deities, O thou who leadest an excellent life! And men
and snakes, celestial choristers, Yakshas and Kinnaras followed the
magnanimous saints,--desirous of witnessing that wonderful event. Then
they came up all together near to the sea, of awful roar, dancing, as it
were, with its billows, bounding with the breeze, and laughing with
masses of froth, and stumbling at the caves, and thronged with diverse
kinds of sharks, and frequented by flocks of various birds. And the
deities accompanied by Agastya and celestial choristers and huge snakes
and highly-gifted saints, approached the immense watery waste.”



SECTION CV

“Lomasa said, ‘That blessed saint, the son of Varuna, having reached the
sea spake unto the assembled gods, and the saints gathered together,
saying ‘I surely am going to drink up the ocean--that abode of the god of
waters. Be ye quickly ready with those preparations which it devolves
upon you to make.’ Having spoken these few words, the unswerving
offspring of Mitra and Varuna, full of wrath, began to drink up the sea,
while all the worlds stood observing (the deed). Then the gods, together
with Indra, seeing how the sea was being drunk up, were struck with
mighty amazement, and glorified him with laudatory words, saying, ‘Thou
art our protector, and the Providence itself for men,--and also the
creator of the worlds. By thy favour the universe with its gods may
possibly be saved from havoc.’ And the magnanimous one, glorified by the
gods--while the musical instruments of celestial choristers were playing
all round, and while celestial blossoms were showered upon him--rendered
waterless the wide ocean. And seeing the wide ocean rendered devoid of
water, the host of gods was exceedingly glad; and taking up choice
weapons of celestial forge, fell to slaying the demons with courageous
hearts,--And they, assailed by the magnanimous gods, of great strength,
and swift of speed, and roaring loudly, were unable to withstand the
onset of their fleet and valorous (foes)--those residents of the heavenly
regions, O descendant of Bharata! And those demons, attacked by the gods,
bellowing loudly, for a moment carried on terrible conflict. They had
been in the first instance burnt by the force of penances performed by
the saints, who had matured their selves; therefore, the demons, though
they tried to the utmost, were at last slaughtered by the gods. And
decked with brooches of gold, and bearing on their persons ear-rings and
armlets, the demons, when slain, looked beautiful indeed, like palasa
trees when full of blossoms. Then, O best of men! a few--the remnant of
those that were killed of the Kalakeya race, having rent asunder the
goddess Earth, took refuge at the bottom of the nether regions. And the
gods, when they saw that the demons were slain, with diverse speeches,
glorified the mighty saint, and spake the following words. ‘O thou of
mighty arms, by thy favour men have attained a mighty blessing, and the
Kalakeyas, of ruthless strength have been killed by thy power, O creator
of beings! Fill the sea (now), O mighty-armed one; give up again the
water drunk up by thee.’ Thus addressed, the blessed and mighty saint
replied, ‘That water in sooth hath been digested by me. Some other
expedient, therefore, must be thought of by you, if ye desire to make
endeavour to fill the ocean.’ Hearing this speech of that saint of
matured soul, the assembled gods were struck with both wonder and
sadness, O great king! And thereupon, having bidden adieu to each other,
and bowed to the mighty saint all the born beings went their way. And the
gods with Vishnu, came to Brahma. And having held consultation again,
with the view of filling up the sea, they, with joined hands, spake about
replenishing it.”



SECTION CVI

“Lomasa said, ‘Then gathered together, Brahma, the grandfather of men
(thus) addressed, ‘Go ye, O gods! whither your pleasure may lead you, or
your desire conduct you. It will take a long course of time for the ocean
to resume its wonted state; the occasion will be furnished by the agnates
of the great king Bhagiratha.’ Hearing the words of the (universal)
grandfather (Brahma), all the foremost gods went their way biding the day
(when the ocean was to be filled again).’

“Yudhishthira said, ‘What was that occasion, O Saint? And how did the
agnates of (Bhagiratha furnish the same)? And how was the ocean refilled
by the interference of Bhagiratha? O Saint, who deemest thy religious
practices as thy only treasure. O thou of the priestly class! I wish to
hear the account of the achievements of the king, narrated in detail by
thyself.’”

“Vaisampayana said, “Thus addressed by the magnanimous and virtuous king,
he, the chief of men of the priestly class, narrated the achievements of
the high-souled (king) Sagara.”

“Lomasa said, ‘There was born in the family of the Ikshaku tribe, a ruler
of the earth named Sagara, endued with beauty, and strength. And that
same (king) of a dreaded name was sonless, O descendant of Bharata! And
he carried havoc through the tribes of the Haihayas and the Talajanghas;
brought under subjection the whole of the military caste; (and so) ruled
over his own kingdom. And, O most praiseworthy of the descendants of
Bharata! O chief of the Bharata race! he had two wives proud of their
beauty and of their youth,--one a princess of the Vidarbha race, and the
other of the royal line of Sivi. And, O chief of kings, that same ruler
of men, betook himself to the mountain Kailasa, accompanied by both his
wives, and with the desire of having a son became engaged in the practice
of exceeding austere penances. And being engaged in the practice of rigid
austerities, and (also) employed in the contemplation known by the name
of Yoga, he obtained the sight of the magnanimous god with three
eyes--the slayer of the demon called Tripura; the worker of blessings
(for all beings); the (eternally) existent one; the ruling Being, the
holder of the Pinaka bow; carrying in his hand his (well-known
weapon)--the trident; the god of three eyes; the repository of (eternal)
peace; the ruler of all those that are fierce; capable of assuming very
many forms; and the lord of the goddess Uma. And that same ruler of men,
of mighty arms, as soon as he beheld the god--that giver of boons--fell
down at his feet, with both his queens, and proffered a prayer to have a
son. And the god Siva, well pleased with him, spake (thus) to that most
righteous of the rulers of men, attended by his two wives, saying, ‘O
lord of men! considering the (astrological) moment at which thou hast
proffered thy prayer to me, sixty thousand sons, O foremost of choice men
valorous and characterised by exceeding pride, will be born in one off
thy two wives (here). But they all, O ruler of the earth, shall perish
together. In the other wife, (however), will be born a single valiant
son, who will perpetuate thy race.’ Having said this to him, the god
Rudra (Siva) vanished from sight at that very spot, and that same king
Sagara now came (back) to his own abode accompanied by his two wives,
exceedingly delighted at heart (for what had happened) then. And, O most
praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed
wives of him--the princess of Vidarbha and the princess of Sivi--came
(erelong) to be with child. And afterwards, on the due day, the princess
of Vidarbha brought forth (something) of the shape of a gourd and the
princess of Sivi gave birth to a boy as beautiful as a god. Then the
ruler of the earth made up his mind to throw away the gourd,--when he
heard (proceeding) from the sky a speech (uttered) in a grave and solemn
voice, ‘O king! do thou not be guilty of this hasty act; thou shouldst
not abandon thy sons. Take out the seeds from the gourd and let them be
preserved with care in steaming vessels partly filled with clarified
butter. Then thou wilt get, O scion of Bharata’s race! sixty thousand
sons. O ruler of men! the great god (Siva) hath spoken that thy sons are
to be born in this manner. Let not therefore thy mind be turned away
therefrom.’”



SECTION CVII

“Lomasa said, ‘O most righteous of kings! When he heard these words
(proceeding) from the sky, he had faith therein, and did all that he was
directed to do, O chief of the men of Bharata’s race! Then the ruler of
men took separately each of the seeds and then placed these divisions (of
the gourd) in vessels filled with clarified butter. And intent on the
preservation of his sons, he provided a nurse for every (receptacle).
Then after a long time there arose sixty thousand exceedingly powerful
sons of that same king--gifted with unmeasured strength, they were born,
O ruler of earth! to that saint-like king, by Rudra’s favour. And they
were terrible; and their acts were ruthless. And they were able to ascend
and roam about in the sky; and being numerous themselves, despised
everybody, including the gods. And they would chase even the gods, the
Gandharvas, and the Rakshasas and all the born beings, being themselves
valiant and addicted to fighting. Then all people, harassed by the
dull-headed sons of Sagara, united with all the gods, went to Brahma as
their refuge. And then addressed the blessed grandfather of all beings
(Brahma), ‘Go ye your way, ye gods, together with all these men. In a not
very long space of time, there will come about, O gods! a great and
exceedingly terrible destruction of Sagara’s sons, caused by the deed
perpetrated by them.’ Thus addressed, those same gods, and men, O lord of
the sons of Manu! bade adieu to the grandfather, and went back to whence
they had come. Then, O chief of Bharata’s race! after the expiry of very
many days, the mighty king Sagara accepted the consecration for
performing the rites of a horse-sacrifice. And his horse began to roam
over the world, protected by his sons. And when the horse reached the
sea, waterless and frightful to behold--although the horse was guarded
with very great care--it (suddenly) vanished at the very spot (it stood
upon). Then, O respected sir! those same sons of Sagara imagined the same
fine horse to have been stolen; and returning to their father, narrated
how it had been stolen out of sight. And thereupon he addressed them,
saying, ‘Go ye and search for the horse in all the cardinal points.’
Then, O great king! by this command of their father, they began to search
for the horse in the cardinal points and throughout the whole surface of
the earth. But all those sons of Sagara, all mutually united, could not
find the horse, nor the person who had stolen it. And coming back then,
they with joined palms (thus addressed) their father, (standing) before
them, ‘O Protector of men! O ruler of the earth! O king! by thy command,
the whole of this world with its hills and its forest tracts, with its
seas, and its woods, and its islands, with its rivulets and rivers and
caves, hath been searched through by us. But we cannot find either the
horse, or the thief who had stolen the same.’ And hearing the words, the
same king became senseless with wrath, and then told them all, carried
away by Destiny, ‘Go ye all, may ye never return! Search ye again for the
horse. Without that sacrificial horse, ye must never return, my boys!’”

“And those same sons of Sagara, accepted this command of their father,
and once more began to search through the entire world. Now these heroes
saw a rift on the surface of the earth. And having reached this pit, the
sons of Sagara began to excavate it. And with spades and pickaxes they
went on digging the sea, making the utmost efforts. And that same abode
of Varuna (namely the ocean), being thus, excavated by the united sons of
Sagara and rent and cut on all sides round, was placed in a condition of
the utmost distress. And the demons and snakes and Rakshasas and various
(other) animated beings began to utter distressful cries, while being
killed by Sagara’s sons. And hundreds and thousands of animated beings
were beheld with severed heads and separated trunks and with their skins
and bones and joints rent asunder and broken. Thus they went on digging
the ocean, which was the abode of Varuna and an exceedingly long space of
time expired in this work, but still the horse was not found. Then, O
lord of earth! towards the north-eastern region of the sea, the incensed
sons of Sagara dug down as far as the lower world, and there they beheld
the horse, roaming about on the surface of the ground. And they saw the
magnanimous Kapila, who looked like a perfect mass of splendour. And
having beheld him shining with his brightness, just as the fire shineth
with its flames, they, O king! seeing the horse, were flushed with
delight. And they being incensed, sent forward by their fate, paid no
heed to the presence of the magnanimous Kapila, and ran forward with a
view to seizing the horse. Then, O great king! Kapila, the most righteous
of saints,--he whom the great sages name as Kapila Vasudeva--assumed a
fiery look, and the mighty saint shot flames towards them, and thereby
burnt down the dull-headed sons of Sagara. And Narada, whose practice of
austerities was very great, when he beheld them reduced to ashes, came to
Sagara’s side, and gave the information to him. And when the king learnt
this terrible news which proceeded from the mouth of the saint, for
nearly an hour he remained sad, and then he bethought himself of what
Siva had said. Then sending for Ansuman, the son of Asamanjas, and his
own grandson, he, O chief of Bharata’s race! spake the following words,
‘Those same sixty thousand sons of unmeasured strength having encountered
Kapila’s wrath, have met their death on my account. And, O my boy of
stainless character! thy father also hath been forsaken by me, in order
to discharge my duty (as a king), and being desirous of doing good to my
subjects.’

“Yudhishthira said, ‘O saint, whose sole wealth consists in religious
practices! Tell me for what reason, Sagara, the foremost of kings,
abandoned his own begotten son, endued with valour--an act so difficult
(for all other men).”

“Lomasa said, ‘A son was born to Sagara, known by the name of Asamanjas,
he who was given birth to by the princess of Sivi. And he used to seize
by throat the feeble children of the townsmen, and threw them while
screaming into the river. And thereupon the townsmen, overwhelmed with
terror and grief, met together, and all standing with joined palms,
besought Sagara in the following way, ‘O great king! Thou art our
protector from the dreaded peril of attack from a hostile force.
Therefore it is proper for thee to deliver us from the frightful danger,
proceeding from Asamanjas.’ And the most righteous of the rulers of men,
having heard this frightful news from his subjects, for nearly an hour
remained sad and then spake to his ministers, saying, ‘This day from the
city let my son Asamanjas be driven forth. If ye wish to do what will be
acceptable to me, let this be quickly done. ‘And, O protector of men!
those same ministers, thus addressed by the king, performed in a hurry
exactly what the king had commanded them to do. Thus have I narrated to
thee how the magnanimous Sagara banished his son, with a view to the
welfare of the residents of the town. I shall now fully narrate to thee
what Ansuman of the powerful bow was told by Sagara. Listen to me!

“Sagara said, ‘O my boy! sore am I at heart for having abandoned thy
father, on account of the death of my sons, and also on being
unsuccessful in getting back the horse. Therefore, O grandson! harassed
with grief and confounded with the obstruction to my religious rites as I
am, thou must bring back the horse and deliver me from hell.’ Thus
addressed by the magnanimous Sagara, Ansuman went with sorrow to that
spot where the earth had been excavated. And by that very passage he
entered into the sea, and beheld that illustrious Kapila and that same
horse. And having beheld that ancient saint, most righteous of his order,
looking like a mass of light, he bowed with his head to the ground, and
informed him of the reason of his visit. Then, O great king, Kapila was
pleased with Ansuman, and that saint of a virtuous soul told him to ask
for a favour from him. And he in the first place prayed for the horse,
for the purpose of using it in the sacrifice; in the second place he
prayed for the purification of his fathers. Then the mighty chief of
saints, Kapila spake to him, saying, ‘I shall grant thee everything that
thou desirest, O stainless (prince). May good luck be thine! In thee are
fixed (the virtues of) forbearance, and truth, and righteousness. By thee
hath Sagara had all his desires fulfilled. Thou are (really) a son to thy
father. And by thy ability the sons of Sagara will go to heaven (i.e.,
will be delivered from the consequences of their unhallowed death). And
the son of thy son, with a view to purifying the sons of Sagara, will
obtain the favour of the great god Siva, (by means of practising great
austerities), and will (thus) bring (to this world) the river that
floweth in three (separate) streams, Ganga, O chief of men! May good luck
be thine! Take thou with thee the sacrificial horse. Finish, my lad! the
sacrificial rites of the magnanimous Sagara.’ Thus addressed by the
illustrious Kapila, Ansuman took the horse with him, and came back to the
sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at
the feet of the high-souled Sagara, who smelt him on the head and
narrated all the events to him, all that had been seen and heard by him,
and likewise the destruction of Sagara’s sons. He also announced that the
horse had been brought back to the sacrificial yard. And when king Sagara
heard of this, he no more grieved on account of his sons. And he praised
and honoured Ansuman, and finished those same sacrificial rites. His
sacrifice finished, Sagara was greeted honourably by all the gods; and he
converted the sea, Varuna’s dwelling place, into a son of himself. And
the lotus-eyed (King Sagara) having ruled his kingdom for a period of
exceeding length, placed his grandson on the throne, (full of)
responsibilities and then ascended to heaven. And Ansuman likewise, O
great king! virtuous in soul, ruled over the world as far as the edge of
the sea, following the foot-prints of his father’s father. His son was
named Dilipa, versed in virtue. Upon him placing the duties of his
sovereign post, Ansuman like-wise departed this life. And then when
Dilipa heard what an awful fate had overtaken his forefathers, he was
sorely grieved and thought of the means of raising them. And the ruler of
men made every great effort towards the descent of Ganga (to the mortal
world). But although trying to the utmost of his power, he could not
bring about what he so much wished. And a son was born to him, known by
the name of Bhagiratha beauteous, and devoted to a virtuous life, and
truthful, and free from feelings of malice. And Dilipa appointed him as
king, and betook himself to the forest life. And, O best of all the
scions of Bharata’s race! that same king (Dilipa), devoted himself to a
successful course of austerities, and at the end of (sufficient) period,
from the forest departed to heaven.”



SECTION CVIII

“Lomasa said, ‘That same king, of a powerful bow, standing at the head of
the surrounding, (i.e., the occupant of an imperial throne) of a powerful
car, (i.e., possessing every great fighting power) became the delight of
the eyes and the soul of all the world. And he of the powerful arm came
to learn how his forefathers had met an awful end from Kapila of mighty
soul, and how they had been unable to attain the region of gods. And he
with a sorrowful heart made over his kingly duties to his minister, and,
O lord of men! for practising austerities, went to the side of the snowy
Mountain (the Himalayas). And, O most praiseworthy of men, desirous of
extinguishing his sins by leading an austere life, and (thereby)
obtaining the favour of the (goddess) Ganga, he visited that foremost of
mountains--Himalaya. And he beheld it adorned with peaks of diverse forms
full of mineral earth; besprinkled on all sides with drops from clouds
which were resting themselves upon the breeze; beautiful with rivers and
groves and rocky spurs, looking like (so many) palaces (in a city);
attended upon by lions and tigers that had concealed themselves in its
caves and pits; and also inhabited by birds of checkered forms, which
were uttering diverse sounds, such as the Bhringarajas, and ganders, and
Datyuhas, and water-cocks, and peacocks and birds with a hundred
feathers, and Jivanjivakas, and black birds, and Chakoras of eyes
furnished with black corners, and the birds that love their young. And he
saw the mountain abounding in lotus plants growing in delightful
reservoirs of water. And the cranes rendered it charming with their
sounds; and the Kinnaras and the celestial nymphs were seated on its
stony slabs. And the elephants occupying the cardinal points had
everywhere robbed its trees with the end of their tusks; and the
demi-gods of the Vidyadhara class frequented the hill. And it was full of
various gems, and was also infested by snakes bearing terrible poison and
of glowing tongues. And the mountain at places looked like (massive)
gold, and elsewhere it resembled a silvery (pile), and at some places it
was like a (sable) heap of collyrium. Such was the snowy hill where the
king now found himself. And that most praiseworthy of men at that spot
betook himself to an awful austere course of life. And for one thousand
years his subsistence was nothing but water, fruit and roots. When,
however, a thousand years according to the calculation of gods had
elapsed, then the great river Ganga having assumed a material form,
manifested to him her (divine) self.’

“Ganga said. ‘O great king! what dost thou desire of me? And what must I
bestow on thee? Tell me the same, O most praiseworthy of men! I shall do
as thou mayst ask me.’ Thus addressed, the king then made his reply to
Ganga, the daughter of the snowy Hill, saying, ‘O grantress of boons! O
great river! my father’s fathers, while searching for the horse, were
sent by Kapila to the abode of the god of death. And those same sixty
thousand sons of Sagara of mighty soul, having met with the majestic
Kapila, perished, (to a soul) in an instant of time. Having thus
perished, there hath been no place for them in the region of heaven. O
great river! So long as thou dost not besprinkle those same bodies with
thy water, there is no salvation for these same Sagara’s sons. O blessed
goddess! carry thou my forefathers, Sagara’s sons, to the region of
heaven. O great river! on their account am I beseeching thee forsooth.”

“Lomasa said, ‘Ganga, the goddess saluted by the world, having heard
these words of the king, was well pleased, and spake to Bhagiratha the
following words: ‘O great king! I am prepared to do what thou dost ask
me; there is no doubt therein. But when I shall descend from the sky to
the earth, the force of my fall will be difficult to sustain. O protector
of men! In the three worlds there exists none who is able to sustain the
same, excepting Siva, the most praiseworthy of gods, the great Lord with
the throat of sable blue. O (prince) of a powerful arm! Obtain the
favour, by practising austerities, of that same Siva-giver of boons. That
same god will sustain my descent upon his head. Thy desire he will
fulfill, the desire, namely, to be of service to thy fathers, O king!’
Then the great king Bhagiratha having heard the same, went to the Kailasa
hill, and betaking himself to a severe course of penances, at the
expiration of a certain length of time obtained the favour of that worker
of blessings (Siva). And, O protector of men! that same best of men, in
order that his forefathers might have a place in heaven secured to them,
received from that very Siva the fulfilment of his wish, namely the wish
that the descending Ganga might be sustained.’”



SECTION CIX

“Lomasa said, ‘The blessed God having heard what Bhagiratha had said, and
with a view to doing what was agreeable to the residents of heaven,
replied to the king, saying, ‘So let it be. O most righteous of the
protectors of men, O (prince) of a powerful arm! For thy sake I shall
sustain the river of the gods, when she will take her descent from the
sky, she who is pure and blessed and divine, O (king) of a mighty arm!’
Saying this, he came to the snowy mountain, surrounded by his attendants,
of awful mien, and with uplifted weapons of diverse forms. And standing
there, he said to Bhagiratha, the most praiseworthy of men, ‘O (prince)
of a powerful arm! do thou pray to the river, the daughter of the king of
mountains. I shall sustain that most praiseworthy of rivers when she
falls down from the third region of the world (heaven).’ Having heard
these words uttered by Siva, the king became devout (in heart), made
obesiance and directed his thoughts towards Ganga. Then the delightful
(river), of pure water in being so thought of by the king, and seeing
that the great lord (Siva) was standing (to receive her fall), came down
all of a sudden from the sky. And seeing that she had taken her leap from
the sky, the gods, together with the mighty saints, the Gandharvas, the
snakes, and the Yakshas, assembled there as spectators. Then came down
from the sky Ganga, the daughter of the snowy mountain. And her
whirlpools were raging, and she was teeming with fishes and sharks. O
king! she directing her course towards the sea, separated herself, into
three streams; and her water was bestrewn with piles of froth, which
looked like so many rows of (white) ganders. And crooked and tortuous in
the movement of her body, at places; and at others stumbling at it were;
and covered with foam as with a robe: she went forward like a woman
drunk. And elsewhere, by virtue of the roar of her waters, she uttered
loud sounds. Thus assuming very many different aspects, when she fell
from the sky, and reached the surface of the earth, she said to
Bhagiratha, ‘O great king! show me the path that I shall have to take. O
lord of the earth! for thy sake have I descended to the earth.’ Having
heard these words, king Bhagiratha directed his course towards the spot
where lay those bodies of mighty Sagara’s sons, in order that, O most
praiseworthy of men, the holy water might flood (the same). Having
achieved the task of sustaining Ganga, Siva, saluted by men, went to
Kailasa the most praiseworthy of mountains, accompanied by the
celestials. And the protector of men (Bhagiratha) accompanied by Ganga
reached the sea; and the sea, the abode of Varuna, was quickly filled.
And the king adopted Ganga as a daughter of himself, and at that spot
offered libations of water to the names of his forefathers; thus was his
heart’s wish fulfilled. Thus asked by thee, I have narrated the whole
story how Ganga running in three streams, was brought down to the earth
for filling the sea; how the mighty saint had drunk up the sea for a
particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was
destroyed by Agastya.’”



SECTION CX

Vaisampayana said, “O chief of the Bharata race! then the son of Kunti
went at a slow pace to the two rivers Nanda and Aparananda, which had the
virtue of destroying the dread of sin. And the protector of men having
reached the healthy hill Hemakuta, beheld there very many strange and
inconceivable sights. There the very utterance of words caused the
gathering of clouds, and a thousand volleys of stones. And people at its
sight, were struck sad, and were unable to ascend the hill. There the
winds blew for aye, and the heavens always poured down rains; and
likewise the sounds of the recitation of the sacred writ were heard, yet
nobody was seen. In the evening and in the morning would be seen the
blessed fire that carries offerings to the gods and there flies would
bite and interrupt the practice of austerities. And there a sadness would
overtake the soul, and people would become sick. The son of Pandu, having
observed very many strange circumstances of this character again
addressed his questions to Lomasa with reference to these wonderful
things.

“Lomasa said, ‘O slayer of foes! O king! I am going to tell thee as we
heard it before; do thou attend to the same with intent mind. In this
peak of Rishava, there was once a saint known by that name. And his life
had lasted for many hundred years. And he was devoted to penances and was
greatly wrathful. And he, forsooth, for having been spoken to by others,
from wrath addressed the hill thus, ‘Whoever should utter any words here,
thou must throw stones at him, and thou must call up the winds to prevent
him from making any noise.’ This was what the saint said. And so at this
place, as soon as a man utters any words, he is forbidden by a roaring
cloud. O king! thus these deeds were performed by that great saint, and
from wrath he also forbade other acts. O king! tradition says that when
the gods of yore had come to the Nanda, suddenly came over (there) a
number of men to look at the celestials. Those same gods at whose head
stood Indra did not, however, like to be seen; and so they rendered this
spot inaccessible, by raising obstructions in the form of hills. And from
that day forward, O Kunti’s son! men could not cast their eyes at any
time on what looked like a hill, far less could they ascend the same.
This big mountain is incapable of being seen by one who hath not led an
austere life, nor can such a one ascend it. Therefore, O son of Kunti!
keep thou thy tongue under control. Here at that time all those gods
performed the best sacrificial rites. O Bharata’s son! Even up to this
day these marks thereof may be seen. This grass here hath the form of the
sacred kusa grass: the ground here seemeth to be overspread with the
sacred grass; and. O lord of men! many of these trees here look like the
spots for tying the sacrificial beasts. O Bharata’s son! still the Gods
and saints have residence here; and their sacred fire is observed in the
morning and in the evening. Here if one bathes, his sin is forthwith
destroyed, O Kunti’s son! O most praiseworthy of the race of Kuru! do
thou, therefore, perform thy ablutions, together with thy younger
brothers. Then after having washed thyself in the Nanda, thou wilt repair
to the river Kausiki, the spot where the most excellent and severest form
of penances was practised by Viswamitra. Then the king with his
attendants, having washed his body there, proceeded to the river Kausiki,
which was pure and delightful and pleasant with cool water.’

“Lomasa said, ‘This is the pure divine river by name Kausiki. O chief of
Bharata’s race! and this is the delightful hermitage of Viswamitra,
conspicuous here. And this is a hermitage, with a holy name, belonging to
Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances,
and of passions under control. He by force of his penances caused Indra
to rain; and that god, the slayer of the demons Vala and Vritra, dreading
him, poured down rain during a drought. That powerful and mighty son of
Kasyapa was born of a hind. He worked a great marvel in the territory of
Lomapada. And when the crops had been restored, king Lomapada gave his
daughter Santa in marriage to him, as the sun gave in marriage his
daughter Savitri.’

“Yudhishthira said, ‘How was the son of Kasyapa, Rishyasringa, born of a
hind? And how was he endowed with holiness, being the issue of a
reprehensible sexual connexion? And for what reason was Indra, the slayer
of the demons Vala and Vritra, afraid of that same sagacious boy, and
poured down rain during a period of drought? And how beautiful was that
princess Santa, pure in life, she who allured the heart of him when he
had turned himself into a stag? And since the royal saint Lomapada is
said to have been of a virtuous disposition, why was it that in his
territory, Indra, the chastiser of the demon Paka, had withheld rain? O
holy saint! all this in detail, exactly as it happened, thou wilt be
pleased to narrate to me, for I am desirous of hearing the deeds of
Rishyasringa’s life.’

“Lomasa said, ‘Hear how Rishyasringa, of dreaded name, was born as a son
to Vibhandaka, who was a saint of the Brahmana caste, who had cultured
his soul by means of religious austerities, whose seed never failed in
causing generation, and who was learned and bright like the Lord of
beings. And the father was highly honoured, and the son was possessed of
a mighty spirit, and, though a boy, was respected by aged man. And that
son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted
himself to the practice of penances. And that same saint, comparable to a
god, laboured for a long period. And once while he was washing his mouth
in the waters, he beheld the celestial nymph Urvasi--whereupon came out
his seminal fluid. And, O king! a hind at that time lapped it up along
with the water that she was drinking, being athirst; and from this cause
she became with child. That same hind had really been a daughter of the
gods, and had been told of yore by the holy Brahma, the creator of the
worlds, ‘Thou shall be a hind; and when in that form, thou shall give
birth to a saint; thou shalt then be freed.’ As Destiny would have it,
and as the word of the creator would not be untrue, in that same hind was
born his (Vibhandaka’s) son a mighty saint. And Rishyasringa, devoted to
penances, always passed his days in the forest. O king! there was a horn
on the head of that magnanimous saint and for this reason did he come to
be known at the time by the name of Rishyasringa. And barring his father,
not a man had ever before been seen by him; therefore his mind, O
protector of men! was entirely devoted to the duties of a continent life.
At this very period there was a ruler of the land of Anga known by the
name of Lomapada who was a friend of Dasaratha. We have heard that he
from love of pleasure had been guilty of a falsehood towards a Brahmana.
And that same ruler of the world had at that time been shunned by all
persons of the priestly class. And he was without a ministering priest
(to assist him in his religious rites). And the god of a thousand eyes
(Indra) suddenly abstained from giving rain in his territory; so that his
people began to suffer and O lord of the earth! he questioned a number of
Brahmanas, devoted to penances, of cultivated minds, and possessed of
capabilities with reference to the matter of rain being granted by the
lord of gods, saying, ‘How may the heavens grant us the rain? Think of an
expedient (for this purpose).’ And those same cultured men, being thus
questioned, gave expression to their respective views. And one among
them--the best of saints--spake to that same king, saying, ‘O lord of
kings! the Brahmanas are angry with thee. Do some act (therefore) for
appeasing them. O ruler of the earth! send for Rishyasringa, the son of a
saint, resident of the forest knowing nothing of the female sex, and
always taking delight in simplicity. O king! if he, great in the practice
of penances, should show himself in thy territory, forthwith rain would
be granted by the heavens, herein I have no doubt at all.’ And, O king!
having heard these words Lomapada made atonement for his sins. And he
went away; and when the Brahmanas had been appeased, he returned again,
and seeing the king returned, the people were again glad at heart. Then
the king of Anga convened a meeting of his ministers, proficient in
giving counsel. And he took great pains in order to settle some plan for
securing a visit from Rishyasringa. And, O unswerving (prince)! with
those ministers, who were versed in all branches of knowledge, and
exceedingly proficient in worldly matters, and had a thorough training in
practical affairs, he at last settled a plan (for gaining his object).
And then he sent for a number of courtesans, women of the town, clever in
everything. And when they came, that same ruler of the earth spake to
them, saying, ‘Ye lovely women! Ye must find some means to allure, and
obtain the confidence of the son of the saint--Rishyasringa, whom ye must
bring over to my territory.’ And those same women, on the one hand afraid
of the anger of the king and on the other, dreading a curse from the
saint, became sad and confounded, and declared the business to be beyond
their power. One, however, among them--a hoary woman, thus spake to the
king, ‘O great king! him whose wealth solely consists in penances, I
shall try to bring over here. Thou wilt, however, have to procure for me
certain things, in connection with the plan. In that case, I may be able
to bring over the son of the saint--Rishyasringa.’ Thereupon the king
gave an order that all that she might ask for should be procured. And he
also gave a good deal of wealth and jewels of various kinds. And then, O
Lord of the earth, she took with herself a number of women endowed with
beauty and youth, and went to the forest without delay.”



SECTION CXI

“Lomasa said, ‘O descendant of Bharata! she in order to compass the
object of the king, prepared a floating hermitage, both because the king
had ordered so, and also because it exactly accorded with her plan. And
the floating hermitage, containing artificial trees adorned with various
flowers and fruits, and surrounded by diverse shrubs and creeping plants
and capable of furnishing choice and delicious fruits, was exceedingly
delightful, and nice, and pleasing, and looked as if it had been created
by magic. Then she moored the vessel at no great distance from the
hermitage of Kasyapa’s son, and sent emissaries to survey the place where
that same saint habitually went about. And then she saw an opportunity;
and having conceived a plan in her mind, sent forward her daughter a
courtesan by trade and of smart sense. And that clever woman went to the
vicinity of the religious man and arriving at the hermitage beheld the
son of the saint.’”

“The courtesan said, ‘I hope, O saint! that is all well with the
religious devotees. And I hope that thou hast a plentiful store of fruits
and roots and that thou takest delight in this hermitage. Verily I come
here now to pay thee a visit. I hope the practice of austerities among
the saints is on the increase. I hope that thy father’s spirit hath not
slackened and that he is well pleased with thee. O Rishyasringa of the
priestly caste! I hope thou prosecutest the studies proper for thee.’”

Rishyasringa said, ‘Thou art shining with lustre, as if thou wert a
(mass) of light. And I deem thee worthy of obeisance. Verily I shall give
thee water for washing thy feet and such fruits and roots also as may be
liked by thee, for this is what my religion hath prescribed to me. Be
thou pleased to take at thy pleasure thy seat on a mat made of the sacred
grass, covered over with a black deer-skin and made pleasant and
comfortable to sit upon. And where is thy hermitage? O Brahmana! thou
resemblest a god in thy mien. What is the name of this particular
religious vow, which thou seemest to be observing now?’

“The courtesan said, O son of Kasyapa! on the other side of yonder hill,
which covers the space of three Yojanas, is my hermitage--a delightful
place. There, not to receive obeisance is the rule of my faith nor do I
touch water for washing my feet. I am not worthy of obeisance from
persons like thee; but I must make obeisance to thee. O Brahmana! This is
the religious observance to be practised by me, namely, that thou must be
clasped in my arms.’”

“Rishyasringa said, ‘Let me give thee ripe fruits, such as gallnuts,
myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it
please thee to take a delight in them!’”

Lomasa said, “She, however, threw aside all those edible things and then
gave him unsuitable things for food. And these were exceedingly nice and
beautiful to see and were very much acceptable to Rishyasringa. And she
gave him garlands of an exceedingly fragrant scent and beautiful and
shining garments to wear and first-rate drinks; and then played and
laughed and enjoyed herself. And she at his sight played with a ball and
while thus employed, looked like a creeping plant broken in two. And she
touched his body with her own and repeatedly clasped Rishyasringa in her
arms. Then she bent and break the flowery twigs from trees, such as the
Sala, the Asoka and the Tilaka. And overpowered with intoxication,
assuming a bashful look, she went on tempting the great saint’s son. And
when she saw that the heart of Rishyasringa had been touched, she
repeatedly pressed his body with her own and casting glances, slowly went
away under the pretext that she was going to make offerings on the fire.
On her departure, Rishyasringa became over-powered with love and lost his
sense. His mind turned constantly to her and felt itself vacant. And he
began to sigh and seemed to be in great distress. At that moment appeared
Vibhandaka, Kasyapa’s son, he whose eyes were tawny like those of a lion,
whose body was covered with hair down to the tip of the nails, who was
devoted to studies proper for his caste, and whose life was pure and was
passed in religious meditation. He came up and saw that his son was
seated alone, pensive and sad, his mind upset and sighing again and again
with upturned eyes. And Vibhandaka spake to his distressed son, saying,
‘My boy! why is it that thou art not hewing the logs for fuel. I hope
thou hast performed the ceremony of burnt offering today. I hope thou
hast polished the sacrificial ladles and spoons and brought the calf to
the milch cow whose milk furnisheth materials for making offerings on the
fire. Verily thou art not in thy wonted state, O son! Thou seemest to be
pensive, and to have lost thy sense. Why art thou so sad today? Let me
ask thee, who hath been to this place today?’”



SECTION CXII

‘Rishyasringa said, ‘Here came to-day a religious student with a mass of
hair on his head. And he was neither short nor tall. And he was of a
spirited look and a golden complexion, and endued with eye large as
lotuses; and he was shining and graceful as a god. And rich was his
beauty blazing like the Sun; and he was exceedingly fair with eyes
graceful and black. And his twisted hair was blue-black and neat and long
and of a fragrant scent and tied up with strings of gold. A beautiful
ornament was shining on his neck which looked like lightning in the sky.
And under the throat he had two balls of flesh without a single hair upon
them and of an exceedingly beautiful form. And his waist was slender to a
degree and his navel neat; and smooth also was the region about his ribs.
Then again there shone a golden string from under his cloth, just like
this waist-string of mine. And there was something on his feet of a
wonderful shape which give forth a jingling sound. Upon his wrists
likewise was tied a pair of ornaments that made a similar sound and
looked just like this rosary here. And when he walked, his ornaments
uttered a jingling sound like those uttered by delighted ganders upon a
sheet of water. And he had on his person garments of a wonderful make;
these clothes of mine are by no means beautiful like those. And his face
was wonderful to behold; and his voice was calculated to gladden the
heart; and his speech was pleasant like the song of the male blackbird.
And while listening to the same I felt touched to my inmost soul. And as
a forest in the midst of the vernal season, assumes a grace only when it
is swept over by the breeze, so, O father! he of an excellent and pure
smell looks beautiful when fanned by the air. And his mass of hair is
neatly tied up and remains adhering to the head and forehead evenly
sundered in two. And his two eyes seemed to be covered with wonderful
Chakravaka birds of an exceedingly beautiful form. And he carried upon
his right palm a wonderful globur fruit, which reaches the ground and
again and again leaps up to the sky in a strange way. And he beats it and
turns himself round and whirls like a tree moved by the breeze. And when
I looked at him, O father! he seemed to be a son of the celestials, and
my joy was extreme, and my pleasure unbounded. And he clasped my body,
took hold of my matted hair, and bent down my mouth, and, mingling his
mouth with my own, uttered a sound that was exceedingly pleasant. And he
doth not care for water for washing his feet, nor for those fruits
offered by me; and he told me that such was the religious observance
practised by him. And he gave unto me a number of fruits. Those fruits
were tasteful unto me: these here are not equal to them in taste. They
have not got any rind nor any stone within them, like these. And he of a
noble form gave me to drink water of an exceedingly fine flavour; and
having drunk it, I experienced great pleasu e; and the ground seemed to
be moving under my feet. And these are the garlands beautiful and
fragrant and twined with silken threads that belong to him. And he,
bright with fervent piety, having scattered these garlands here, went
back to his own hermitage. His departure hath saddened my heart; and my
frame seems to be in a burning sensation! And my desire is to go to him
as soon as I can, and to have him every day walk about here. O father,
let me this very moment go to him. Pray, what is that religious
observance which is being practised by him. As he of a noble piety is
practising penances, so I am desirous to live the same life with him. My
heart is yearning after similar observances My soul will be in torment if
I see him not,’”



SECTION CXIII

“Vibhandaka said, ‘Those are, O son! Rakshasas. They walk about in that
wonderfully beautiful form. Their strength is unrivalled and their beauty
great And they always meditate obstruction to the practice of penances.
And, O my boy, they assume lovely forms and try to allure by diverse
means. And those fierce beings hurled the saints, the dwellers of the
woods, from blessed regions (won by their pious deeds) And the saint who
hath control over his soul, and who is desirous of obtaining the regions
where go the righteous, ought to have nothing to do with them. And their
acts are vile and their delight is in causing obstruction to those who
practise penance; (therefore) a pious man should never look at them. And,
O son! those were drinks unworthy to be drunk, being as they were
spirituous liquors consumed by unrighteous men. And these garlands, also,
bright and fragrant and of various hues, are not intended for saints.’
Having thus forbidden his son by saying that those were wicked demons,
Vibhandaka went in quest of her. And when by three day’s search he was
unable to trace where she was he then came back to his own hermitage. In
the meanwhile, when the son of Kasyapa had gone out to gather fruits,
then that very courtesan came again to tempt Rishyasringa in the manner
described above. And as soon as Rishyasringa had her in sight, he was
glad and hurriedly rushing towards him said, ‘Let us go to thy hermitage
before the return of my father.’ Then, O king! those same courtesans by
contrivances made the only son of Kasyapa enter their bark, and unmoored
the vessel. And by various means they went on delighting him and at
length came to the side of Anga’s king. And leaving then that floating
vessel of an exceedingly white tint upon the water, and having placed it
within sight of the hermitage, he similarly prepared a beautiful forest
known by the name of the Floating Hermitage. The king, however, kept that
only son of Vibhandaka within that part of the palace destined for the
females when of a sudden he beheld that rain was poured by the heavens
and that the world began to be flooded with water. And Lomapada, the
desire of his heart fulfilled, bestowed his daughter Santa on
Rishyasringa in marriage. And with a view to appease the wrath of his
father, he ordered kine to be placed, and fields to be ploughed, by the
road that Vibhandaka was to take, in order to come to his son. And the
king also placed plentiful cattle and stout cowherds, and gave the latter
the following order:

“When the great saint Vibhandaka should enquire of you about his son, ye
must join your palms and say to him that these cattle, and these ploughed
fields belong to his son and that ye are his slaves, and that ye are
ready to obey him in all that he might bid.’ Now the saint, whose wrath
was fierce, came to his hermitage, having gathered fruits and roots and
searched for his son. But not finding him he became exceedingly wroth.
And he was tortured with anger and suspected it to be the doing of the
king. And therefore, he directed his course towards the city of Champa
having made up his mind to burn the king, his city, and his whole
territory. And on the way he was fatigued and hungry, when he reached
those same settlements of cowherds, rich with cattle. And he was honoured
in a suitable way by those cowherds and then spent the night in a manner
befitting a king. And having received very great hospitality from them,
he asked them, saying, ‘To whom, O cowherds, do ye belong?’ Then they all
came up to him and said, ‘All this wealth hath been provided for thy
son.’ At different places he was thus honoured by that best of men, and
saw his son who looked like the god Indra in heaven. And he also beheld
there his daughter-in-law, Santa, looking like lightning issuing from a
(cloud). And having seen the hamlets and the cowpens provided for his son
and having also beheld Santa, his great resentment was appeased. And O
king of men! Vibhandaka expressed great satisfaction with the very ruler
of the earth. And the great saint, whose power rivalled that of the sun
and the god of fire, placed there his son, and thus spake, ‘As soon as a
son is born to thee, and having performed all that is agreeable to the
king, to the forest must thou come without fail.’ And Rishyasringa did
exactly as his father said, and went back to the place where his father
was. And, O king of men! Santa obediently waited upon him as in the
firmament the star Rohini waits upon the Moon, or as the fortunate
Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And
as Damayanti was an obedient wife to Nala, or as Sachi is to the god who
holdeth the thunderbolt in his hand or as Indrasena, Narayana’s daughter,
was always obedient to Mudgala, so did Santa wait affectionately upon
Rishyasringa, when he lived in the wood. This is the holy hermitage which
belonged to him. Beautifying the great lake here, it bears holy fame.
Here perform thy ablutions and have thy desire fulfilled. And having
purified thyself, direct thy course towards other holy spots,’”



SECTION CXIV

(Tirtha-yatra Parva continued)

“Vaisampayana said, ‘Then, O Janamejaya, the son of Pandu started from
the river Kausiki and repaired in succession to all the sacred shrines.
And, O protector of men, he came to the sea where the river Ganga falls
into it; and there in the centre of five hundred rivers, he performed the
holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his
brothers, the valiant prince proceeded by the shore of the sea towards
the land where the Kalinga tribes dwell.”

“Lomasa said, ‘There is the land, O Kunti’s son, where the Kalinga tribes
dwell. Through it passeth the river Vaitarani, on the banks whereof even
the god of virtue performed religious river, having first placed himself
under the protection of the celestials. Verily, this is the northern
bank, inhabited by saints, suitable for the performance of religious
rites beautified by a hill, and frequented by persons of the regenerate
caste. This spot (in holiness) rivals the path whereby a virtuous man,
fit for going to heaven, repairs to the region inhabited by gods. And
verily at this spot in former times, other saints likewise worshipped the
immortals by the performance of religious rites. And at the very spot it
was that the god Rudra, O king of kings, seized the sacrificial beast and
exclaimed, ‘This is my share!’ O chief of the descendants of Bharata,
then when the beast was carried away by Siva, the gods spake to him
saying, ‘Cast not a covetous glance at the property of others,
disregarding all the righteous rules.’ Then they addressed words of
glorification of a pleasing kind to the god Rudra. And they satisfied him
by offering a sacrifice, and paid him suitable honours. Thereupon he gave
up the beast, and went by the path trodden by the gods. Thereupon what
happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread
of Rudra, the gods set apart for evermore, the best allotment out of all
shares, such as was fresh and not stale (to be appropriated by the god).
Whosoever performs his ablutions at this spot, while reciting this
ancient story, beholds with his mortal eyes the path that leads to the
region of the gods.’

“Vaisampayana said, ‘Then all the sons of Pandu and likewise the daughter
of Drupada--all of whom were the favoured of Fate--descended to the river
Vaitarani, and made libations to the names of their fathers.’

“Yudhishthira said, ‘O Lomasa, how great must be the force of a pious
deed! Having taken my bath at this spot in a proper form, I seem to touch
no more the region inhabited by mortal men! O saint of a virtuous life, I
am beholding all the regions. And this is the noise of the magnanimous
dwellers of the wood, who are reciting their audible prayers.’

“Lomasa said, ‘O Yudhishthira, the place whence this noise comes and
reaches thy ears is at the distance of three hundred thousand yojanas, to
be sure. O lord of men, rest thou quiet and utter no word. O king, this
is the divine forest of the Self-existent One, which hath now come to our
view. There, O king, Viswakarma of a dreaded name performed religious
rites. On the mighty occasion of that sacrifice, the Self-existent One
made a gift of this entire earth with all its hilly and forest tracts, to
Kasyapa, by way of gratuity, for ministering as a priest. And then, O
Kuru’s son, as soon as that goddess Earth was giving away, she became sad
at heart, and wrathfully spake the following words to that great lord,
the ruler of the worlds, ‘O mighty god, it is unworthy of thee to give me
away to an ordinary mortal. And this act of gift on thy part will come to
nothing; (for) here am I going to descend into the bottom of the nether
world.’ Then when the blessed saint Kasyapa beheld the goddess Earth,
despondent and sad, he, O protector of men, performed a propitiatory act
calculated to appease her wrath. And then, O Pandu’s son, the Earth was
pleased with his pious deed. And she uprose again from within the waters,
and showed herself in the form of a sacred altar. This, O king, is the
spot which distinctly manifests the form of an altar. O great monarch,
ascend over it, and thou wilt gain valour and strength. And, O king, this
is the very altar which reaches as far as the sea, and rests itself upon
its bosom. May good luck be thine, do thou mount hereupon, and of thyself
cross the sea. And while thou this day mountest upon it, I shall
administer the ceremony for averting all evil from thee; for this altar
here, as soon as it gets a mortal’s touch, at once enters into the sea.
Salutation to the god who protects the universe! Salutation to thee that
art beyond the universe! O Lord of gods, vouchsafe thy presence in this
sea. O Pandu’s son, thou must recite the following words of truth, and
while so reciting, thou must quickly ascend this altar, ‘The god of fire,
and the sun, and the organ of generation, and water, and goddess and the
seed of Vishnu, and the navel of nectar. The god of fire is the organ
that generated the (ocean); the earth is thy body; Vishnu deposited the
seed that caused thy being and thou art the navel of nectar.’ Thus, O
Pandu’s son, the words of truth must be audibly recited, and while so
reciting, one must plunge into the lord of rivers. O most praiseworthy of
Kunti’s son, otherwise this lord of waters of divine birth, this best
storehouse of the waters (of the earth), should not be touched, O son of
Kunti, even with the end of a sacred grass.’

“Vaisampayana said, ‘Then when the ceremony for averting evil had been
completed in his behalf, the magnanimous Yudhishthira went into the sea,
and having performed all that the saint had bid, repaired to the skirts
of the Mahendra hill, and spent the night at that spot.’”



SECTION CXV

“Vaisampayana said, ‘The protector of the earth spent there a single
night, and with his brothers, paid the highest honours to the religious
men. And Lomasa made him acquainted with the names of all of them, such
as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the
royal saint paid visit to them all and made obeisance to them with joined
palms. And then he asked the valiant Akritavrana, who was a follower of
Parasurama, when will the revered Parasurama show himself to the
religious men here? It is desired on that occasion to obtain a sight of
the descendant of Bhrigu.’

“Akritavrana said, ‘Thy journey to this spot is already known to Rama,
whose soul spontaneously knows everything. And he is in every way
well-pleased with thee, and he will show himself readily to thee. And the
saints who practise penances here, are permitted to see him on the
fourteenth and the eighth day of the lunar course. On the morrow at the
end of this very night there will set in the fourteenth day of the lunar
course. On that occasion thou wilt have a sight of him, clad in a sable
deerskin, and wearing his hair in the form of a matted mass.”

“Yudhishthira said, Thou hast been a follower of the mighty Rama,
Jamadagni’s son; thou must, therefore, have been the eye-witness of all
the deeds achieved by him in former days. I, therefore, request thee to
narrate to me how the members of the military caste were vanquished by
Rama on the field of battle, and what the original cause of those
conflicts was.’

“Akritavrana said, ‘With pleasure shall I recite to thee that excellent
story, O Bharata’s son, O chief of kings, the story of the godlike deeds
of Rama, the son of Jamadagni, who traced his origin to Bhrigu’s race. I
shall also relate the achievements of the great ruler of the Haihaya
tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe
was killed by Rama. He, O Pandu’s son, was endued with a thousand arms;
and by the favour of Dattatreya he likewise had a celestial car made of
gold. And, O protector of the earth, his rule extended over the entire
animated world, wheresoever located on this earth. And the car of that
mighty monarch could proceed everywhere in an unobstructed course. And
grown resistless by the virtue of a granted boon, he ever mounted on that
car, trampled upon gods and Yakshas and saints on all sides round. And
all the born beings wheresoever placed, were harassed by him. Then the
celestials and the saints of a rigidly virtuous life, met together, and
thus spake to Vishnu, the god of gods, the slayer of demons, and
possessed of prowess that never failed, saying. ‘O blessed and revered
lord, for the purpose of preserving all the born beings, it is necessary
that Arjuna should be killed by thee.’ And the mighty ruler of the
Haihaya tribe placing himself on his celestial car, affronted Indra,
while that deity was enjoying himself with Sachi, his queen. Then, O
Bharata’s son, the blessed and the revered god (Vishhnu) held a
consultation with Indra, with a view to destroying Kartavirya’s son. And
on that occasion, all that was for the good of the world of beings, was
communicated by the lord of gods; and the blessed god worshipped by the
world, to do all that was necessary, went to the delightful Vadari wood
which was his own chosen retreat for practising penances. And at this
very time there lived on the earth a mighty monarch in the land of
Kanyakuvja, a sovereign whose military force was exceedingly great. And
his name of Gadhi was famous in the world. He, however, betook himself to
a forest-life. And while he was dwelling in the midst of the wood, there
was born to him a daughter beautiful as a nymph of heaven. And Richika,
the son of Bhrigu, asked for her to be united with himself in marriage.
And then Gadhi spake to that Brahmana, who led a rigidly austere life,
saying. There is a certain family custom in our race; it hath been
founded by my ancestors of a bygone age. And, O most excellent of the
sacerdotal caste, be it known to thee that the intending bridegroom must
offer a dowry consisting of a thousand fleet steeds, whose colour must be
brown and every one of whom must possess a single sable car. But, O
Bhrigu’s son, a reverend saint like thee cannot be asked to offer the
same. Nor can my daughter be refused to a magnanimous saint of thy
(exalted) rank.’ Thereupon Richika said, ‘I will give thee a thousand
fleet steeds, brown in hue and possessing a single sable car; let thy
daughter be given in marriage to me.’

“Akritavrana said. Thus having given his word, O king, he went and said
to Varuna, ‘Give me a thousand fleet steeds brown in colour, and each
with one black ear. I want the same as dowry for my marriage.’ To him
Varuna forthwith gave a thousand steeds. Those steeds had issued out of
the river Ganga; hence the spot hath been named: The horse’s landing
place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by
name, was given in marriage; and the gods themselves were of the party of
the bride. Richika, the most excellent of the sacerdotal caste, thus
procured a thousand steeds, and had a sight of the dwellers of heaven and
won a wife in the proper form. And he enjoyed himself with the girl of
slender waist, and thus gratified all the wishes and desire that he ever
had. And when the marriage had been celebrated, O king, his father Bhrigu
came on a visit to see him and his wife; and he was glad to see his
praiseworthy son. And the husband and wife together paid their best
respects to him, who was worshipped by all the gods. And when he had
seated himself, they both with joined palms, stood near him, in order
that they might to his bidding. And then the revered saint, Bhrigu, glad
at heart, thus spoke to his daughter-in-law, saying, ‘O lovely daughter,
as for a boon I am ready to grant thee any object of thy wish.’ And there
upon she asked for his favour in this, that a son might be born to both
herself and her mother. And he vouchsafed the favour thus asked for.’

“Bhrigu said, ‘During the days that your season lasts, thou and thy
mother must take a bath, with the ceremony for bringing forth a male
child. And ye two must then separately embrace two different trees--she a
peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots
of rice and milk, prepared by me with the utmost care. I having ransacked
the whole universe to find the drugs, the essence whereof hath been
blended with this milk and rice. It must be taken as food with the
greatest care.’ And saying this, he vanished from sight. The two ladies,
however, made an interchange both in the matter of the pots of rice, and
likewise as regards the trees (to be embraced by each). Then after the
lapse of very many days, the revered saint, once more came. And he came
knowing (what had happened) by his attribute of divine knowledge. Then
Bhrigu possessed of mighty strength, spake to Satyavati, his
daughter-in-law, saying, ‘O dutiful girl! O my daughter of a lovely brow,
the wrong pot of rice thou tookest as food. And it was the wrong tree
which was embraced by thee. It was thy mother who deluded thee. A son
will be born of thee, who, though of the priestly caste, will be of a
character fit for the military order; while a mighty son will be born of
thy mother, who, though by birth a Kshatriya will assume a life suitable
to the sacerdotal order. And his power will be great, and he will walk on
the path trodden by righteous men.’ Then she entreated her father-in-law
again and again, saying, ‘Let not my son be of this character; but let my
grandson be such.’ And, O Pandu’s son, he replied, ‘So let it be!’ And
thus he was pleased to grant her prayer. Then she brought forth on the
expected day a son by name Jamadagni. And this son of Bhrigu was endowed
with both splendour and grace. And he grew in years and in strength, and
excelled he other saints in the proficiency of his Vaidik lore. O
chieftain of Bharata’s race, to him, rivalling in lustre the author of
light (the sun), came spontaneously and without instruction the knowledge
of the entire military art and of the fourfold missile arms.’”



SECTION CXVI

“Akritavrana said, ‘Jamadagni devoted himself to the study of the Veda
and the practice of sacred penances, and became famous for his great
austerities. Then he pursued a methodical course of study and obtained a
mastery over the entire Veda. And, O king, he paid a visit to Prasenajit
and solicited the hand of Renuka in marriage. And this prayer was granted
by the king. And the delight of Bhrigu’s race having thus obtained Renuka
for his wife, took his residence with her in a hermitage, and began to
practice penances, being assisted by her. And four boys were born of her,
with Rama for the fifth. And although the youngest, Rama was superior to
all in merit. Now once upon a time, when her sons had gone out for the
purpose of gathering fruits, Renuka who had a pure and austere life, went
out to bathe. And, O king, while returning home, she happened to cast her
glance towards the king of Martikavata, known by the name of Chitraratha.
The king was in the water with his wives, and wearing on his breast a
lotus wreath, was engaged in sport. And beholding his magnificent form,
Renuka was inspired with desire. And this unlawful desire she could not
control, but became polluted within the water, and came back to the
hermitage frightened at heart. Her husband readily perceived what state
she was in. And mighty and powerful and of a wrathful turn of mind, when
he beheld that she had been giddy and that the lustre of chastity had
abandoned her, he reproached her by crying out ‘Fie!’ At that very moment
came in the eldest of Jamadagni’s sons, Rumanvan; and then, Sushena, and
then, Vasu, and likewise, Viswavasu. And the mighty saint directed them
all one by one to put an end to the life of their mother. They, however,
were quite confounded and lost heart. And they could not utter a single
word. Then he in ire cursed them. And on being cursed they lost their
sense and suddenly became like inanimate objects, and comparable in
conduct to beasts and birds. And then Rama, the slayer of hostile heroes,
came to the hermitage, last of all. Him the mighty-armed Jamadagni, of
great austerities, addressed, saying, ‘Kill this wicked mother of thine,
without compunction, O my son.’ Thereupon Rama immediately took up an axe
and therewith severed his mother’s head. Then, O great king, the wrath of
Jamadagni of mighty soul, was at once appeased; and well-pleased, he
spake the following words, ‘Thou hast, my boy, performed at my bidding
this difficult task, being versed in virtue. Therefore, whatsoever wishes
there may be in thy heart, I am ready to grant them all. Do thou ask me.’
Thereupon Rama solicited that his mother might be restored to life, and
that he might not be haunted by the remembrance of this cruel deed and
that he might not be affected by any sin, and that his brothers might
recover their former state, and that he might be unrivalled on the field
of battle, and that he might obtain long life. And, O Bharata’s son,
Jamadagni, whose penances were the most rigid, granted all those desires
of his son. Once, however, O lord, when his sons had gone out as before,
the valourous son of Kartavirya, the lord of the country near the shore
of the sea, came up to the hermitage. And when he arrived at that
hermitage, the wife of the saint received him hospitably. He, however,
intoxicated with a warrior’s pride, was not at all pleased with the
reception accorded to him, and by force and in defiance of all
resistance, seized and carried off from that hermitage the chief of the
cows whose milk supplied the sacred butter, not heeding the loud lowing
of the cow. And he wantonly pulled down the large trees of the wood. When
Rama came home, his father himself told him all that had happened. Then
when Rama saw how the cow was lowing for its calf, resentment arose in
his heart. And he rushed towards Kartavirya’s son, whose last moments had
drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile
heroes, put forth his valour on the field of battle, and with sharpened
arrows with flattened tips, which were shot from a beautiful bow, cut
down Arjuna’s arms, which numbered a thousand, and were massive like
(wooden) bolts for barring the door. He, already touched by the hand of
death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna,
their wrath excited against Rama, rushed at Jamadagni in his hermitage,
while Rama was away. And they slew him there; for although his strength
was great, yet being at the time engaged in penances, he would not fight.
And while thus attacked by his foes, he repeatedly shouted the name of
Rama in a helpless and piteous way. And, O Yudhishthira, the sons of
Kartavirya shot Jamadagni, with their arrows, and having thus chastised
their foe, went their way. And when they had gone away, and when
Jamadagni had breathed his last, Rama, the delight of Bhrigu’s race,
returned to the hermitage, bearing in his arms, fuel for religious rites.
And the hero beheld his father who had been put to death. And grieved
exceedingly he began to bewail the unworthy fate that had laid his father
low.”



SECTION CXVII

“Rama said, ‘The blame is mine, O father, that like a stag in the wood,
thou hast been shot dead with arrows, by those mean and stupid
wretches--the sons of Kartavirya. And O father, virtuous and unswerving
from the path of righteousness and inoffensive to all animated beings as
thou wert, how came it to be permitted by Fate that thou shouldst die in
this way? What an awful sin must have been committed by them, who have
killed thee with hundreds of sharpened shafts, although thou wert an aged
man, and engaged in penances at the time and absolutely averse to
fighting with them. With what face will those shameless persons speak of
this deed of theirs to their friends and servants, viz., that they have
slain an unassisted and unresisting virtuous man?--O protector of men,
thus he, great in penance, bewailed much in a piteous manner, and then
performed the obsequies of his departed sire. And Rama, the conqueror of
hostile cities, cremated his father on the funeral pyre, and vowed, O
scion of Bharata’s race, the slaughter of the entire military caste, and
of exceeding strength in the field of battle, and possessed of valour
suited to a heroic soul, and comparable to the god of death himself, he
took up his weapon in wrathful mood, and singlehanded put Kartavirya’s
sons to death. And, O chieftain of the military caste, Rama, the leader
of all capable of beating their foes, thrice smote down all the
Kashatriya followers of Kartavirya’s sons. And seven times did that
powerful lord exterminate the military tribes of the earth. In the tract
of land, called Samantapanchaka five lakes of blood were made by him.
There the mightiest scion of Bhrigu’s race offered libations to his
forefathers--the Bhrigus, and Richika appeared to him in a visible form,
and spake to him words of counsel. Then the son of Jamadagni of dreaded
name, performed a mighty sacrifice and gratified the lord of the
celestials, and bestowed the earth to the ministering priests. And, O
protector of human beings, he raised an altar made of gold, ten Vyamas in
breadth and nine in height, and made a gift of the same to the
magnanimous Kasyapa. Then at Kasyapa’s bidding the Brahamanas divided the
altar into a number of shares, and thus they became reputed as the
Khandavayamas (share takers). And the exterminator of the military race
possessed of immense strength, bestowed the earth upon the high-souled
Kasyapa, and then became engaged in penance of an exceedingly severe
form. He now dwells in this Mahendra, monarch of hills. Thus did
hostilities arise between him and the members of the military caste,--all
of them who dwell on this earth; and Rama, endowed with immense strength,
in this way subdued the entire world.’

“Vaisampayana said, ‘Then on the fourteenth day of the moon, the
mighty-souled Rama at the proper hour showed himself to those members of
the priestly caste and also to the virtuous king (Yudhishthira) and his
younger brothers. And, O king of kings, the lord together with his
brothers, worshipped Rama, and, O most righteous of the rulers of men,
the very highest honours were paid by him to all those members of the
twice-born class. And after worshipping Jamadagni’s son and having
received words of praise from him, at his direction he spent the night on
the Mahendra hill, and then started on his journey towards the southern
regions.’”



SECTION CXVIII

Vaisampayana said, “The magnanimous monarch pursued his journey, and at
different spots on the shore of the sea visited the various bathing
places, all sacred and pleasant and frequented by men of the sacerdotal
caste. And O son of Parikshit! He in proper form took his bath in them
together with his younger brothers and then went to an excellent river,
the holiest of all. There also the magnanimous king, took his plunge, and
offered libations to his forefathers and the gods, and distributed riches
to the leaders of the twice-born class. Then he went to the Godavari, a
river that falls directly into the sea. There he was freed from his sins.
And he reached the sea in the Dravida land, and visited the holy spot
passing under Agastya’s name, which was exceedingly sacred and
exceptionally pure. And the valiant king visited the feminine sacred
spots. Here he listened to the story of that well-known feat which was
achieved by Arjuna, chief of all wielders of the bow, and which was
beyond the power of human beings to perform. And here he was praised by
the highest members of the saintly class, and the son of Pandu
experienced the greatest delight. And, O protector of the earth! the
ruler of the world, accompanied by Krishna bathed in those holy spots,
and speaking of Arjuna’s valour in laudatory terms delightfully spent his
time in the place. Then he gave away thousands of cows at those holy
spots on the coast of the sea; and with his brothers narrated well
pleased how Arjuna had made a gift of kine. And he, O king! visited one
by one those holy places on the coast of the sea and many other sacred
spots, and thus fulfilled his heart’s desire, till he came to the holiest
of all known by the name of Suparaka. Then having crossed a certain tract
on the coast of the sea, he reached a forest celebrated on earth. There
the deities had practised asceticism in former days, and likewise
virtuous rulers of men had performed sacrificial rites. There he,
possessed of long and lusty arms, beheld the celebrated altar of
Richika’s son, who was the foremost of all wielders of the bow. And the
altar was girt round by hosts of ascetics, and was fit to be worshipped
by persons of a virtuous life. Then the king beheld the holy and
delightful shrines of all the gods and of the Vasus, and of the hosts of
wind and of the two celestial physicians and of Yama, son of the sun and
of the lord of riches, and of Indra, and of Vishnu, and of the lord
Creator and of Siva, and of the moon, and of the author of day, and of
the lord of waters, and of the host of Sadhyas, and of Brahma, and of the
forefathers, and of Rudra together with all his followers, and of the
goddess of learning, and of the host of Siddhas, and of many immortal
holy gods besides. And in those shrines the king observed various fasts,
and gave away large quantities of gems. He plunged his body in all the
holy spots, and then came again to Surparaka. And he by the same
landing-place of the sea again proceeded with his uterine brothers and
came over to the holy spot Prabhasa, whereof fame hath been spread by
mighty Brahmanas throughout the world. There he, possessed of a pair of
large red eyes, washed himself with all his younger brothers, and offered
libations to the forefathers and the celestial hosts; and so did Krishna
and all those Brahmanas together with Lomasa. For twelve days he
subsisted upon air and water. And he performed ablutions for days and
nights and surrounded himself with fires kindled on all sides. Thus that
greatest of all virtuous men engaged himself in asceticism. While he was
acting thus, information reached both Valarama and Krishna that the king
was practising penances of a most austere form and these two leaders of
the entire Vrishni tribe accompanied with troops came to Yudhishthira of
Ajamidha’s race. And when the Vrishnis beheld that the sons of Pandu lay
down on the ground, their bodies besmeared all over with dirt and when
they beheld the daughter of Drupada in a sad state, their grief was great
and they could not refrain from breaking out in loud lamentations. Then
the king, whose courage was such that misfortune never could cast him
down, cordially met Rama and Krishna and Samva, Krishna’s son, and the
grand-son of Sini and other Vrishnis, and paid honour to them in a
suitable form. And they also in return paid honour to all the sons of
Pritha, and were similarly honoured by Pandu’s sons. And they seated
themselves round about Yudhishthira, as round Indra, O king! are seated
the celestial hosts. And highly pleased, he recounted to them all the
machinations of his adversaries, and how also he had resided in the
forest, and how Arjuna had gone to Indra’s abode in order to learn the
science of arms--all this he related with a gladdened heart. And they
were happy to learn all this news from him; but when they saw the
Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could
not forbear shedding tears, which spontaneously gushed from their eyes on
account of the agony they felt.”



SECTION CXIX

Janamejaya said, “O thou of ascetic wealth! when the sons of Pandu and
the Vrishnis reached the holy spot Prabhasa, what did they do and what
conversation was held there by them, for all of them were of mighty
souls, proficient in all the branches of science and both the Vrishnis
and the sons of Pandu held one another in friendly estimation.”

Vaisampayana said, “When the Vrishnis reached the holy spot Prabhasa, the
sacred landing-place on the coast of the sea, they surrounded the sons of
Pandu and waited upon them. Then Valarama, resembling in hue the milk of
the cow and the Kunda flower and the moon and the silver and the lotus
root and who wore a wreath made of wild flowers and who had the
ploughshare for his arms, spake to the lotuseyed one, saying, ‘O Krishna,
I do not see that the practice of virtue leads to any good or that
unrighteous practices can cause evil, since the magnanimous Yudhishthira
is in this miserable state, with matted hair, a resident of the wood, and
for his garment wearing the bark of trees. And Duryodhana is now ruling
the earth, and the ground doth not yet swallow him up. From this, a
person of limited sense would believe a vicious course of life is
preferable to a virtuous one. When Duryodhana is in a flourishing state
and Yudhishthira, robbed of his throne, is suffering thus, what should
people do in such a matter?--This is the doubt that is now perplexing all
men. Here is the lord of men sprung from the god of virtue, holding fast
to a righteous path, strictly truthful and of a liberal heart. This son
of Pritha would give up his kingdom and his pleasure but would not swerve
from the righteous path, in order to thrive. How is it that Bhishma and
Kripa and the Brahmana Drona and the aged king, the senior member of the
house, are living happily, after having banished the sons of Pritha? Fie
upon the vicious-minded leaders of Bharata’s race! What will that sinner,
the chieftain of the earth, say to the departed forefathers of his race,
when the wretch will meet them in the world to come? Having hurled from
the throne his in-offensive sons, will he be able to declare that he had
treated them in a blameless way? He doth not now see with his mind’s eye
how he hath become so sightless, and on account of what act he hath grown
blind among the kings of this entire earth. Is it not because he hath
banished Kunit’s son from his kingdom? I have no doubt that
Vichitravirya’s son, when he with his sons perpetrated this inhuman act,
beheld on the spot where dead bodies are burnt, flowering trees of a
golden hue. Verily he must have asked them, when those stood before him
with their shoulders projected forward towards him, and with their large
red eyes staring at him, and he must have listened to their evil advice,
since he fearlessly sent away Yudhishthira to the forest, who had all his
weapons of war with him and was borne company by his younger brothers.
This Bhima here, whose voracious appetite is like that of a wolf, is able
to destroy with the sole strength of his powerful arms, and without the
help of any weapons of war, a formidable array of hostile troops. The
forces in the field of battle were utterly unmanned on hearing his
war-cry. And now the strong one is suffering from hunger and thirst, and
is emaciated with toilsome journeys. But when he will take up in his hand
arrows and diverse other weapons of war, and meet his foes in the field
of battle, he will then remember the sufferings of his exceedingly
miserable forest-life, and kill his enemies to a man: of a certainty do I
anticipate this. There is not throughout the whole world a single soul
who can boast of strength and prowess equal to his. And his body, alas!
is emaciated with cold, and heat and winds. But when he will stand up for
fight, he will not leave a single man out of his foes. This powerful
hero, who is a very great warrior when mounted on a car--this Bhima, of
appetite rivalling a wolf’s conquered single-handed all the rulers of men
in the east, together with, those who followed them in battle; and he
returned from those wars safe and uninjured. And that same Bhima,
miserably dressed in the bark of trees, is now leading a wretched life in
the woods. This powerful Sahadeva vanquished all the kings in the south;
those lords of men who had gathered on the coast of the sea,--look at him
now in an anchorite’s dress. Valiant in battle Nakula vanquished
single-handed the kings who ruled the regions towards the west,--and he
now walks about the wood, subsisting on fruit and roots, with a matted
mass of hair on the head, and his body besmeared all over with dirt. This
daughter of a king, who is a great soldier when mounted on a car, took
her rise from beneath the altar, during the pomp of sacrificial rites.
She hath been always accustomed to a life of happiness; how is she now
enduring this exceedingly miserable life in this wood! And the son of the
god of virtue,--virtue which stands at the head of all the there pursuits
of life--and the son of the wind-god and also the son of the lord of
celestials, and those two sons of the celestial physicians,--being the
sons of all those gods and always accustomed to a life of happiness, how
are they living in this wood, deprived of all comforts? When the son of
Virtue met with defeat, and when his wife, his brothers, his followers,
and himself were all driven forth, and Duryodhana began to flourish, why
did not the earth subside with all its hills?”



SECTION CXX

Satyaki said, “O Rama! this is not the time of lamentation; let us do
that which is proper and suited to the present occasion, although
Yudhishthira doth not speak a single word. Those who have persons to look
after their welfare do not undertake anything of themselves; they have
others to do their work, as Saivya and others did for Yayati. Likewise, O
Rama! those who have appointed functionaries to undertake their work on
their own responsibility, as the leaders of men, they may be said to have
real patrons, and they meet with no difficulty, like helpless beings. How
is it that when the sons of Pritha have for their patrons these two men,
Rama and Krishna, and the two others, Pradyumna and Samva, together with
myself,--these patrons being able to protect all the three worlds,--how
is it that the son of Pritha is living in the wood with his brothers? It
is fit that this very day the army of the Dasarhas should march out,
variously armed and with checkered mails. Let Dhritarashtra’s sons be
overwhelmed with the forces of the Vrishinis and let them go with their
friends to the abode of the god of death. Let him alone who wields the
bow made of the horn (Krishna), thou alone, if roused, wouldst be able to
surround even the whole of this earth. I ask thee to kill Dhritarashtra’s
son with all his men, as the great Indra, the lord of the gods kill
Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and
also my preceptor, and is like the second self of Krishna. It is for this
that men desire for a worthy son, and that preceptor seeks a pupil who
would contradict him not. It is for this that the time is come for that
excellent work, which is the best of all tasks and difficult to perform.
I shall baffle Duryodhana’s volleys of arms by my own excellent weapons.
I shall overpower all in the field of battle. I shall in my wrath cut off
his head with my excellent shafts, little inferior to snakes and poison
and fire. And with the keen edge of my sword, I shall forcibly sever his
head from the trunk, in the field of battle; then I shall kill his
followers, and Duryodhana, and all of Kuru’s race. O son of Rohini! let
the followers of Bhima look at me with joy at their heart, when I shall
keep up the weapons of war in the field of battle, and when I shall go on
slaying all the best fighting men on the side of the Kurus, as at the end
of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna
and Kama are not able to bear the keen arrows shot by Pradyumna. I know
the power of Arjuna’s son--he conducts himself like the son of Krishna in
the field of battle. Let Samva chastise by the force of his arms
Dussasana; let him destroy by force Dussasana and his charioteer and his
car. In the field of battle when the son of Jamvavati becomes
irresistible in fight, there is nothing which can withstand his force.
The army of the demon Samvara was speedily routed by him when only a boy.
By him was killed in fight Asvachakra, whose thighs were round, and whose
muscular arms were of exceeding length. Who is there that would be able
to go forward to the car of Samva, who is great in fight, when mounted on
a car? As a mortal coming under the clutches of death can never escape;
so who is there that once coming under his clutches in the field of
battle, is able to return with his life? The son of Vasudeva will burn
down by the volleys of his fiery shafts all the hostile troops, and those
two warriors, Bhishma and Drona,--who are great on a car, and Somadatta
surrounded by all his sons. What is there in all the world including the
gods, which Krishna cannot encounter on an equal footing, when he takes
up the weapons of war, wields in his hands excellent arrows, arms himself
with his dice, and thus becomes unrivalled in fight? Then let Aniruddha
also take up in his hand his buckler and sword, and let him cover the
surface of the earth with Dhritarashtra’s sons, their heads separated
from their trunks, their bodies devoid of all consciousness as in a
sacrificial rite the altar is overspread with sacred grass placed upon
the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the
young Nishatha valiant in battle and Sarana, and Charudeshna,
irresistible in war, let them perform feats befitting their race. Let the
united army of the Satwatas and Suras, together with the best soldiers of
the Vrishnis, the Bhojas, and the Andhakas, kill those sons of
Dhritarashtra in the field of battle and let them swell their expanded
fame throughout the world. Then let Abhimanyu rule the world so long as
this most excellent of virtuous men, the magnanimous Yudhishthira, may be
engaged in fulfilling his vow,--the vow that was accepted and declared by
him, the most righteous of Kuru’s race, on the occasion of the famous
play at dice. Afterwards the virtuous king will protect the earth, all
his foes defeated in battle by shafts which will be discharged by us.
Then there will remain no sons of Dhritarashtra on earth,--nor the son of
the charioteer (Kama). This is the most important work for us to do, and
this will surely lead to fame.”

“Krishna said, ‘O scion of the race of Madhu! no doubt what thou sayest
is true; we accept thy words, O thou of courage that is never weak! But
this bull of the Kuru race (Yudhishthira) would never accept the
sovereignty of the earth, unless it were won by the prowess of his own
arms. Neither for the sake of pleasure, nor from fear, nor from
covetousness, would Yudhishthira ever renounce the rules of the caste;
nor would these two heroes, who are mighty, when mounted on a car--Bhima
and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada.
He possessing the appetite of a wolf (Bhima), and the winner of riches
(Arjuna), are both unrivalled in fight throughout the world. And why
should not this king rule over the entire world when he hath the two sons
of Madri to espouse his cause? The high-souled ruler of Panchala together
with the Kekaya king, and we also should put forth our united strength,
and then would the enemies of Yudhisthira be annihilated.’”

“Yudhishthira said, ‘It is not strange that thou shouldst speak thus, O
scion of Madhu’s race! but to me truth seems to be the first
consideration, above that of my sovereign power itself. But it is Krishna
alone who precisely knoweth what I am; and it is I alone who precisely
know what Krishna (really) is. O thou endued with valour! O scion of
Madhu’s race! as soon as he will perceive that the time is come for feats
of bravery, then, O most valiant of Sini’s race, he also of beautiful
hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha
race go back today. They are my patrons; and the foremost of human
beings, they have visited me here. O ye of immeasurable strength! never
fall off from the path of virtue. I shall see you again, when ye will be
happily gathered together.’

“Then after mutual greeting and obeisance to seniors, and having embraced
the youthful, those valiant men of the Yadu race and the sons of Pandu
separated. And the Yadus reunited to their home; and the Pandavas
continued their journey to the sacred spots. Then having parted with
Krishna, the virtuous king, accompanied by his brothers and servants, and
also by Lomasa, went to the sacred river Payosini. Its fine landing place
was constructed by the king of Vidarbha. And he began to dwell on the
banks of the Payosini, whose waters were mingled with the distilled Soma
juice. There the high-souled Yudhishthira was greeted with excellent
laudatory, terms by numerous leaders of the twice-born class, who were
delighted to see him there.”



SECTION CXXI

Lomasa said, “O king! when the Nriga performed a sacrifice here, he
gratified Indra, the demolisher of hostile cities, by offering the Soma
juice. And Indra was refreshed and was very much pleased. Here the gods
together with Indira, and the protectors of all born beings, celebrated
sacrifices of various kinds on a large scale, and paid abundant
gratuities to the ministering priests. Here king Amurtarayasa, the lord
of the world, satisfied Indra, the holder of the thunderbolt, by the
offer of the Soma juice, when seven horse-sacrifices were performed by
that king. The articles which in other sacrificial rites are uniformly
made of the timber, wood and of earth, were all made of gold in the seven
sacrifices performed by him. And it is said that in all those rites,
seven sets of stakes, rings for the sacrificial stakes, spots, ladles,
utensils, spoons were prepared by him. On each sacrificial stake, seven
rings were fastened at the top. And, O Yudhishthira! the celestials
together with Indira, themselves erected the sacrificial stakes of
shining gold which had been prepared for his sacred rites. In all those
magnificent sacrifices instituted by Gaya, the protector of the earth,
Indira, was delighted by drinking the Soma juice, and the ministering
priests were gratified with the gratuities paid to them. And the priests
obtained untold wealth counted out to them. And as the sand-grains of the
earth, or as the stars in the sky, or as the rain-drops when it raineth,
cannot be counted by anyone, so the wealth Gaya gave away was incapable
of being counted by figures. So untold was the wealth, O great king! that
was given to the ministering priests in all those seven sacrifices that
even the above-mentioned objects might be counted by figures, but the
gratuities bestowed by him whose largeness exceeded all that was known
before were not capable of being counted by figures. And images of the
goddess of speech were made of gold by the sculptor of the gods;--and the
king gratified the members of the sacerdotal caste, who had arrived from
all the cardinal points, by making presents to them of those images, of
gold. O protector of men! when the high-souled Gaya performed his
sacrificial rites, he erected sacrificial piles at so many different
spots that but little space was left on the surface of the earth. And, O
scion of Bharata’s race! he by that sacred act attained the regions of
Indra. Whoever should bathe in the river, Payosini, would go to the
regions attained by Gaya. Therefore, O lord of kings! O unswerving
prince! thou and thy brothers should bathe in this river; then, O
protector of the earth, thou wilt be freed from all these sins.”

Vaisampayana said, “O most praiseworthy of men! Yudhishthira with his
brothers performed ablutions in the Payosini river. Then, O sinless
prince! the powerful monarch together with his brothers, journeyed to the
hill of sapphires and the great river Narmada. The blessed saint Lomasa
there named to him all the delightful holy spots and all the sacred
shrines of the celestials. Then he with his brothers visited those
places, according to his desire and convenience. And at various places
Brahmanas by thousands received gifts from him.”

“Lomasa said, ‘O son of Kunti! one who visits the sapphire Hill and
plunges his body in the river Narmada attains the regions inhabited by
the celestials and kings. O most praiseworthy of men! this period is the
junction between the Treta and the Kali age, O Kunti’s son! This is the
period when a person gets rid of all his sins. O respected sir! this is
the spot where Saryati performed sacrificial rites, wherein Indra
appeared in a visible form and drank the Soma juice, with the two
celestial physicians. And Bhrigu’s son of severe austerities conceived
anger towards the great Indra; and the mighty Chyavana paralysed Indra,
and for his wife obtained the princess, Sukanya.’”

“Yudhishthira said, ‘How was the chastiser of the demon Paka, the god
possessed of the six attributes, paralysed by Chyavana? And for what
reason did the mighty saint conceive wrath towards Indra? And how, O
Brahmana! did he raise the celestial physicians to the rank of the
drinkers of Soma? All this, precisely as it happened, thy venerable self
will be pleased to recount to me.’”



SECTION CXXII

“Lomasa said, ‘A son was born to the great saint Bhrigu, Chyavana by
name. And he, of an exceedingly resplendent form, began to practise
austerities by the side of yonder lake. And, O Pandu’s son! O protector
of men! he of mighty energy assumed the posture called Vira, quiet and
still like an inanimate post, and for a long period, remained at the same
spot of ground. And he was turned into an anthill covered over with
creepers. And after the lapse of a long period, swarms of ants enveloped
him. And covered all over with ants, the sagacious saint looked exactly
like a heap of earth. And he went on practising austerities, enveloped on
all sides with that ant-hill. Now after the lapse of a long space of
time, that ruler of earth, Saryati by name, for amusement visited this
pleasant and excellent lake. With him were four thousand females,
espoused by him, O son of Bharata’s race! there was also his only
daughter endued with beautiful brows, named Sukanya. She surrounded by
her maids, and decked out with jewels fit for the celestials, while
walking about, approached the anthill where Bhrigu’s son was seated. And
surrounded by her maids, she began to amuse herself there, viewing the
beautiful scenery, and looking at the lofty trees of the wood. And she
was handsome and in the prime of her youth; and she was amorous and bent
on frolicking. And she began to break the twigs of the forest trees
bearing blossoms. And Bhrigu’s son endued with intelligence beheld her
wandering like lightning, without her maids, and wearing a single piece
of cloth and decked with ornaments. And seeing her in the lone forest,
that ascetic of exceeding effulgence was inspired with desire. And that
regenerate Rishi possessing ascetic energy, who had a low voice, called
the auspicious one,--but she heard him not. Then seeing the eyes of
Bhrigu’s son from the ant-hill, Sukanya from curiosity and losing her
sense, said, ‘What is this?’--and with thorns pierced the eyes (of the
Rishi). And as his eyes being pierced by her, he felt exceeding pain and
became wroth. And (from anger) he obstructed the calls of nature of
Saryati’s forces. And on their calls of nature being obstructed, the men
were greatly afflicted. And seeing this state of things, the king asked.
‘Who is it that hath done wrong to the illustrious son of Bhrigu, old and
ever engaged in austerities and of wrathful temper? Tell me quick if ye
know it’. The soldiers (thereupon) answered him saying, ‘We do not know
whether any one hath done wrong to the Rishi. Do thou, as thou list, make
a searching enquiry into the matter. Thereupon that ruler of earth, using
(as he saw occasion) both menace and conciliation, asked his friends
(about the circumstance). But they too did not know anything. Seeing that
the army was distressed owing to the obstruction of the calls of nature,
and also finding her father aggrieved, Sukanya said, ‘Roving in the
forest, I lighted in the ant-hill here upon some brilliant substance.
Thereupon taking it for a glow-worm I neared it, and pierced it (with
thorns); Hearing this Saryati immediately came to the ant-hill, and there
saw Bhrigu’s son, old both in years and austerities. Then the lord of
earth with joined hands, besought (the ascetic) saying, ‘It behoveth thee
to forgive what my daughter through ignorance and greenness, hath done
unto thee.” Chyavana the son of Bhrigu, addressed the monarch saying,
‘Disregarding me, this one, filled with pride hath pierced my eyes. Even
her, O king, endued with beauty and who was bereft of her senses by
ignorance and temptation--even thy daughter would I have for my bride, I
tell thee truly, on this condition alone will I forgive thee.’

Lomasa said, “Hearing the words of the sage, Saryati, without pausing,
bestowed his daughter on the high-souled Chyavana. Having received the
hand of that girl, the holy one was pleased with the king. And having won
the Rishi’s grace, the king went to his city, accompanied by his troops.
And the faultless Sukanya also having obtained that ascetic for her
husband, began to tend him, practising penances, and observing the
ordinance. And that one of a graceful countenance, and void of guile
worshipped Chyavana, and also ministered unto guests, and the sacred
fire.”



SECTION CXXIII

“Lomasa said, ‘Once on a time, O king, those celestials, namely the twin
Aswins, happened to behold Sukanya, when she had (just) bathed, and when
her person was bare. And seeing that one of excellent limbs, and like
unto the daughter of the lord of celestials, the nose-born Aswins neared
her, and addressed her, saying, ‘O thou of shapely thighs, whose daughter
art thou? And what doest thou in this wood? O auspicious one, O thou of
excellent grace, we desire to know this, do thou therefore tell us.’
Thereupon she replied bashfully unto those foremost of celestials. ‘Know
me as Sarayati’s daughter, and Chyavana’s wife.’ Thereat the Aswins again
spake unto her, smiling. ‘What for, O fortunate one, hath thy father
bestowed thee on a person who is verging on death? Surely, O timid girl,
thou shinest in this wood like lightning. Not in the regions of the
celestials themselves, O girl, have our eyes lighted on thy like. O
damsel, unadornedand without gay robes as thou art, thou beautifiest this
wood exceedingly. Still, O thou of faultless limbs, thou canst not look
so beautiful, when (as at present) thou art soiled with mud and dirt, as
thou couldst, if decked with every ornament and wearing gorgeous apparel.
Why, O excellent girl in such plight servest thou a decrepit old husband,
and one that hath become incapable of realising pleasure and also of
maintaining thee, O thou of luminous smiles? O divinely beautiful damsel,
do thou, forsaking Chyavana accept one of us for husband. It behoveth
thee not to spend thy youth fruitlessly.’”

“Thus addressed Sukanya answered the celestials saying. ‘I am devoted to
my husband, Chyavana: do ye not entertain any doubts (regarding my
fidelity). Thereupon they again spake unto her, ‘We two are the celestial
physicians of note. We will make thy lord young and graceful. Do thou
then select one of us, viz., ourselves and thy husband,--for thy partner.
Promising this do thou, O auspicious one, bring hither thy husband.’ .. O
king, agreeably to their words she went to Bhrigu’s son and communicated
to him what the two celestials had said. Hearing her message, Chyavana
said unto his wife, ‘Do thou so.’ Having received the permission of her
lord, (she returned to the celestials) and said, ‘Do ye so.’ Then hearing
her words, viz., ‘Do ye so,’ they spoke unto the king’s daughter. ‘Let
thy husband enter into water.’ Thereat Chyavana desirous of obtaining
beauty, quickly entered into water. The twin Aswins also, O king, sank
into the sheet of water. And the next moment they all came out of the
tank in surpassingly beautiful forms, and young and wearing burnished
earrings. And all, possessed of the same appearance pleasing to behold,
addressed her saying, ‘O fortunate one, do thou choose one of us for
spouse. And O beauteous one, do thou select him for lord who may please
thy fancy.’ Finding, however, all of them of the same appearance she
deliberated; and at last ascertaining the identity of her husband, even
selected him.

“Having obtained coveted beauty and also his wife, Chyavana, of exceeding
energy, well pleased, spake these words unto the nose-born celestials:
‘Since at your hands, an old man, I have obtained youth, and beauty, and
also this wife of mine, I will, well pleased, make you quaffers of the
Soma juice in the presence of the lord of celestials himself. This I tell
you truly.’ Hearing this, highly delighted, the twins ascendedto heaven;
and Chyavana and Sukanya too passed their days happily even like
celestials.”



SECTION CXXIV

“Lomasa said, ‘Now the news came to Saryati that Chyavana had been turned
into a youth. And well pleased he came, accompanied by his troops, to the
hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two
children sprung from celestials, and his joy and that of his wife were as
great as if the king had conquered the entire world. And the ruler of
earth together with his wife was received honourably by that saint. And
the king seated himself near the ascetic, and entered into a delightful
conversation of an auspicious kind. Then, O king, the son of Bhrigu spake
to the king these words of a soothing nature: ‘I shall, O king, officiate
at a religious ceremony to be performed by thee: let the requisite
articles, therefore, be procured.’ Thereat, that protector of earth
Saryati, experienced the very height of joy, and O great king, he
expressed his approbation of the proposal made by Chyavana. And on an
auspicious day, suitable for the commencement of a sacrificial ceremony,
Saryati ordered the erection of a sacrificial shrine of an excellent
description and splendidly furnished with all desirable things. There
Chyavana, the son of Bhrigu, officiated for the king as his priest. Now
listen to me relating the wonderful events which happened at that spot.
Chyavana took up a quantity of the Soma juice, in order that he might
offer the same to the Aswins, who were physicians to the celestials. And
while the saint was taking up the intended offering for those celestial
twins, Indra pronounced his interdiction, saying, These Aswins both of
them in my opinion have no right to receive an offering of the Soma
juice.’ They are the physicians of the celestials in heaven,--this
vocation of theirs hath disentitled them (in the matter of Soma).
Thereupon Chyavana said, ‘These two are of mighty enterprise, possessed
of mighty souls, and uncommonly endued with beauty and grace. And they, O
Indra, have converted me into an eternally youthful person, even like
unto a celestial. Why shouldst thou and the other celestials have a right
to the distilled Soma juice, and not they? O lord of the celestials, O
demolisher of hostile towns! be it known to thee that the Aswins also
rank as gods.’ At this, Indra spake saying, These two practise the
healing art,--so they are but servants. And assuming forms at their
pleasure they roam about in the world of mortal beings. How can they then
rightfully claim the juice of the Soma?

“Lomasa said, ‘When these very identical words were spoken again and
again by the lord of celestials, the son of Bhrigu, setting Indra at
naught, took up the offering he had intended to make. And as he was about
to take up an excellent portion of the Soma juice with the object of
offering it to the two Aswins, the destroyer of the demon Vala (Indra)
observed his act, and thus spoke unto him, ‘If thou take up the Soma with
a view to offering it to those celestials, I shall hurl at thee my
thunderbolt of awful form, which is superior to all the weapons that
exist.’ Thus addressed by Indra, the son of Bhrigu, cast at Indra a
smiling glance, and took up in due form a goodly quantity of the Soma
juice, to make an offering to the Aswins. Then Sachi’s lord hurled at him
the thunderbolt of awful form. And as he was about to launch it, his arm
was paralysed by Bhrigu’s son. And having paralysed his arm, Chyavana
recited sacred hymns, and made offering on the fire. His object gained,
he now attempted to destroy that celestial. Then by the virtue of that
saint’s ascetic energy, an evil spirit came into being,--a huge demon,
Mada by name, of great strength and gigantic proportions. And his body
was incapable of being measured either by demons or by gods. And his
mouth was terrible and of huge size, and with teeth of sharpened edge.
And one of his jaws rested on the earth, and the other stretched to
heaven. And he had four fangs, each extending as far as one hundred
yojanas, and his other fangs were extended to the distance of ten
yojanas, and were of a form resembling towers on a palace, and which
might be likened to the ends of spears. And his two arms were like unto
hills, and extended ten thousand yojanas, and both were of equal bulk.
And his two eyes resembled the sun and the moon; and his face rivalled
the conflagration at the universal dissolution. And he was licking his
mouth with his tongue, which, like lightning, knew no rest. And his mouth
was open, and his glance was frightful, and seemed as if he would
forcibly swallow up the world. The demon rushed at the celestial by whom
a hundred sacrifices had been performed. And his intent was to devour
that deity. And the world resounded with the loud and frightful sounds
uttered by the Asura.”



SECTION CXXV

“Lomasa said, ‘When the god who had performed a hundred sacrifices
(Indra) beheld the demon Mada of a frightful mien, coming towards him
with open mouth, his intention being to devour him, and looking like the
god of death himself, while his own arms remained paralysed, he through
fear repeatedly licked the corners of his mouth. Then the lord of the
celestials, tortured with fright, spake to Chyavana saying, ‘O Bhrigu’s
son! O Brahmana! verily I tell thee as truth itself, that from this day
forward the two Aswins will be entitled to the Soma juice. Be merciful to
me! My undertaking can never come to naught. Let this be the rule. And I
know, O saint of the sacerdotal caste! that thy work can never come to
nothing. These two Aswins will have a right to drink the Soma juice,
since thou hast made them entitled to the same. And, O Bhrigu’s son, I
have done this but to spread the fame of thy powers, and my object was to
give thee an occasion for displaying thy powers. My other object was that
the fame of the father of this Sukanya here might spread everywhere.
Therefore be merciful to me: let it be as thou wishest.’ Being thus
addressed by Indra, the wrath of Chyavana of mighty soul was quickly
appeased, and he set free the demolisher of hostile cities (Indra). And
the powerful saint, O king! distributed Mada (literally intoxication),
and put it piece-meal in drinks, in women, in gambling, and in field
sports, even this same Mada who had been created repeatedly before.
Having thus cast down the demon Mada and gratified Indra with a Soma
draught and assisted king Saryati in worshipping all the gods together
with the two Aswins and also spread his fame for power over all the
worlds, the best of those endued with speech passed his days happily in
the wood, in the company of Sukanya, his loving wife. This is his lake,
shining, O king! and resounding with the voice of birds. Here must thou,
together with thy uterine brothers, offer libations of water to thy
forefathers and the gods. And, O ruler of earth! O scion of Bharata’s
race! having visited it and Sikataksha also, thou shalt repair to the
Saindhava wood, and behold a number of small artificial rivers. And O
great king, O scion of Bharata’s race! thou shalt touch the waters of all
the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with
success in every undertaking. For this is the junction, O most
praiseworthy of men, of the two ages of the world, viz., Dwapara and
Treta. It is a time, O Kunti’s son! capable of destroying all the sins of
a person. Here do thou perform ablutions, for the spot is able to remove
all the sins of an individual. Yonder is the Archika hill, a dwelling
place for men of cultured minds. Fruits of all the seasons grow here at
all times and the streams run for ever. It is an excellent place fit for
the celestials. And there are the holy cairns of diverse forms, set up by
the celestials. O Yudhishthira! this is the bathing spot belonging to the
Moon. And the saints are in attendance here on all sides round--they are
the dwellers of the wood and the Valakhilyas, and the Pavakas, who
subsist on air only. These are three peaks and three springs. Thou mayst
walk round them all, one by one: then thou mayst wash thyself at
pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara
and Narayana have attained everlasting regions from this place. Here did
the gods constantly lie down, as also the forefathers, together with the
mighty saints. In this Archika hill, they all carried on austerities.
Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat
rice cooked in milk, O protector of men! And here is the Yamuna of an
exhaustless spring. Krishna here engaged himself in a life of penances, O
Pandu’s son. O thou that draggest the dead bodies of thy foes! the twin
brothers, and Bhimasena and Krishna and all of us will accompany thee to
this spot. O lord of men, this is the holy spring that belongeth to
Indra. Here the creative and the dispensing deity, and Varuna also rose
upwards, and here too they dwelt, O king! observing forbearance, and
possessed of the highest faith. This excellent and propitious hill is fit
for persons of a kindly and candid disposition. This is that celebrated
Yamuna, O king! frequented by hosts of mighty saints, the scene of
diverse religious rites, holy, and destructive of the dread of sin. Here
did Mandhata himself, of a mighty bow, perform sacrificial rites for the
gods; and so did Somaka, O Kunti’s son! who was the son of Sahadeva, and
a most excellent maker of gifts.



SECTION CXXVI

“Yudhishthira said, ‘O great Brahmana, how was that tiger among kings,
Mandhata, Yuvanaswa’s son, born,--even he who was the best of monarchs,
and celebrated over the three worlds? And how did he of unmeasured lustre
attain the very height of real power, since all the three worlds were as
much under his subjection, as they are under that of Vishnu of mighty
soul? I am desirous of hearing all this in connection with the life and
achievements of that sagacious monarch. I should also like to hear how
his name of Mandhata originated, belonging as it did to him who rivalled
in lustre Indra himself: and also how he of unrivalled strength was born,
for thou art skilled in the art of narrating events.’

“Lomasa said, ‘Hear with attention, O king! how the name of Mandhata
belonging to that monarch of mighty soul hath come to be celebrated
throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung
from Ikshvaku’s race. That protector of the earth performed many
sacrificial rites noted for magnificent gifts. And the most excellent of
all virtuous men performed a thousand times the ceremony of sacrificing a
horse. And he also performed other sacrifices of the highest order,
wherein he made abundant gifts. But that saintly king had no son. And he
of mighty soul and rigid vows made over to his ministers the duties of
the state, and became a constant resident of the woods. And he of
cultured soul devoted himself to the pursuits enjoined in the sacred
writ. And once upon a time, that protector of men, O king! had observed a
fast. And he was suffering from the pangs of hunger and his inner soul
seemed parched with thirst. And (in this state) he entered the hermitage
of Bhrigu. On that very night, O king of kings! the great saint who was
the delight of Bhrigu’s race, had officiated in a religious ceremony,
with the object that a son might be born to Saudyumni. O king of kings!
at the spot stood a large jar filled with water, consecrated with the
recitation of sacred hymns, and which had been previously deposited
there. And the water was endued with the virtue that the wife of
Saudyumni would by drinking the same, bring forth a god-like son. Those
mighty saints had deposited the jar on the altar and had gone to sleep,
having been fatigued by keeping up the night. And as Saudyumni passed
them by, his palate was dry, and he was suffering greatly from thirst.
And the king was very much in need of water to drink. And he entered that
hermitage and asked for drink. And becoming fatigued, he cried in feeble
voice, proceeding from a parched throat, which resembled the weak
inarticulate utterance of a bird. And his voice reached nobody’s ears.
Then the king beheld the jar filled with water. And he quickly ran
towards it, and having drunk the water, put the jar down. And as the
water was cool, and as the king had been suffering greatly from thirst,
the draught of water relieved the sagacious monarch and appeased his
thirst. Then those saints together with him of ascetic wealth, awoke from
sleep; and all of them observed that the water of the jar had gone.
Thereupon they met together and began to enquire as to who might have
done it. Then Yuvanaswa truthfully admitted that it was his act. Then the
revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This
water had an occult virtue infused into it, and had been placed there
with the object that a son might be born to thee. Having performed severe
austerities, I infused the virtue of my religious acts in this water,
that a son might be born to thee. O saintly king of mighty valour and
physical strength! a son would have been born to thee of exceeding
strength and valour, and strengthened by austerities, and who would have
sent by his bravery even Indra to the abode of the god of death. It was
in this manner, O king! that this water had been prepared by me. By
drinking this water, O king, thou hast done what was not at all right.
But it is impossible now for us to turn back the accident which hath
happened. Surely what thou hast done must have been the fiat of Fate.
Since thou, O great king, being a thirst hast drunk water prepared with
sacred hymns, and filled with the virtue of my religious labours, thou
must bring forth out of thy own body a son of the character described
above. To that end we shall perform a sacrifice for thee, of wonderful
effect so that, valorous as thou art, thou wilt bring forth a son equal
to Indra. Nor with thou experience any trouble on account of the labour
pains.’ Then when one hundred years had passed away, a son shining as the
sun pierced the left side of the king endowed with a mighty soul, and
came forth. And the son was possessed of mighty strength. Nor did
Yuvanaswa die--which itself was strange. Then Indra of mighty strength
came to pay him a visit. And the deities enquired of the great Indra,
‘What is to be sucked by this boy?’ Then Indra introduced his own
forefinger into his mouth. And when the wielder of the thunderbolt said,
‘He will suck me,’ the dwellers of heaven together with Indra christened
the boy Mandhata, (literally, Me he shall suck). Then the boy having
tasted the forefinger extended by Indra, became possessed of mighty
strength, and he grew thirteen cubits, O king. And O great king! the
whole of sacred learning together with the holy science of arms, was
acquired by that masterful boy, who gained all that knowledge by the
simple and unassisted power of his thought. And all at once, the bow
celebrated under the name of Ajagava and a number of shafts made of horn,
together with an impenetrable coat of mail, came to his possession on the
very same day, O scion of Bharata’s race! And he was placed on the throne
by Indra himself and he conquered the three worlds in a righteous way, as
Vishnu did by his three strides. And the wheel of the car of that mighty
king as irresistible in its course (throughout the world). And the gems,
of their own accord, came into the possession of that saintly king. This
is the tract of land, O lord of earth, which belonged to him. It abounds
in wealth. He performed a number of sacrificial rites of various kinds,
in which abundant gratuities were paid to the priests. O king! he of
mighty force and unmeasured lustre, erected sacred piles, and performed
splendid pious deeds, and attained the position of sitting at Indra’s
side. That sagacious king of unswerving piety sent forth his fiat, and
simply by its virtue conquered the earth, together with the sea--that
source of gems--and all the cities (or [of?--JBH] the earth), O great
king! The sacrificial grounds prepared by him were to be found all over
the earth on all sides round--not a single spot, but was marked with the
same. O great king! the mighty monarch is said to have given to the
Brahmanas ten thousand padmas of kine. When there was a drought, which
continued for twelve consecutive years, the mighty king caused rain to
come down for the growth of crops, paying no heed to Indra, the wielder
of the thunder-bolt, who remained staring (at him). The mighty ruler of
the Gandhara land, born in the lunar dynasty of kings, who was terrible
like a a roaring cloud, was slain by him, who wounded him sorely with his
shafts. O king! he of cultured soul protected the four orders of people,
and by him of mighty force the worlds were kept from harm, by virtue of
his austere and righteous life. This is the spot where he, lustrous like
the sun, sacrificed to the god. Look at it! here it is, in the midst of
the field of the Kurus, situated in a tract, the holiest of all. O
preceptor of earth! requested by thee, I have thus narrated to thee the
great life of Mandhata, and also the way in which he was born, which was
a birth of an extraordinary kind.’”

Vaisampayana said, “O scion of Bharata’s race! Kunti’s son, thus
addressed by the mighty saint, Lomasa, immediately put fresh questions to
him, with regard to Somaka.”



SECTION CXXVII

Yudhishthira said, ‘O best of speakers! what was the extent of power and
strength possessed by king Somaka? I am desirous of hearing an exact
account of his deeds and of his power.”

“Lomasa said, ‘O Yudhishthira! there was a virtuous king Somaka by name.
He had one hundred wives, O king, all suitably matched to their husband.
He took great care, but could not succeed in getting a single son from
any one of them, and a long time elapsed during which he continued a
sonless man. Once upon a time, when he had become old, and was trying
every means to have a son, a son was born to him, Jantu by name, out of
that century of women. And, O ruler of men! All the mothers used to sit
surrounding their son and every one giving him such objects as might
conduce to his enjoyment and pleasure. And it came to pass that one day
an ant stung the boy at his hip. And the boy screamed loudly on account
of the pain caused by the sting. And forthwith the mothers were
exceedingly distressed to see how the child had been stung by the ant.
And they stood around him and set up cries. Thus there arose a tumultuous
noise. And that scream of pain suddenly reached (the ears of) the
sovereign of the earth, when he was seated in the midst of his ministers,
with the family priest at his side. Then the king sent for information as
to what it was about. And the royal usher explained to him precisely what
the matter was with reference to his son. And Somaka got up together with
his ministers and hastened towards the female apartments. And on coming
there, O subjugator of foes! he soothed his son. And having done so and
coming out from the female apartments, the king sat with his family
priest and ministers.’

“Somaka then spoke thus, ‘Fie on having only a single son! I had rather
be a sonless man. Considering how constantly liable to disease are all
organized beings, to have an only son is but a trouble. O Brahmana! O my
lord! With the view that I might have many sons born to me, this century
of wives hath been wedded by me, after inspection, and after I had
satisfied myself that they would prove suitable to me. But issue they
have none. Having tried every means, and put forth great efforts, they
have borne this single son, Jantu. What grief can be greater than this? O
most excellent of the twice-born caste! I am grown old in years and so
are my wives too. And yet this only son is like the breath of their
nostrils, and so he is to me also. But is there any ceremony, by
celebrating which one may get a hundred sons? (And if there is one such),
tell me whether it is great or small, and easy or difficult to perform.’

“The family priest said, ‘There is a ceremony by virtue of which a man
may get a century of sons. If thou art able to perform it, O Somaka, then
I shall explain it to thee.’

“Somaka said, ‘Whether it be a good or an evil deed, the ceremony by
which a hundred sons may be born, may be taken by thee as already
performed. Let thy blessed self explain it to me.’

“The family priest thereupon said, ‘O king! Let me set on foot a
sacrifice and thou must sacrifice thy son, Jantu in it. Then on no
distant date, a century of handsome sons will be born to thee. When
Jantu’s fat will be put into the fire as an offering to the gods, the
mothers will take a smell of that smoke, and bring forth a number of
sons, valourous and strong. And Jantu also will once more be born as a
self-begotten son of thine in that very (mother); and on his back there
will appear a mark of gold.’”



SECTION CXXVIII

“Somaka said, ‘O Brahmana! whatever is to be performed--do precisely as
it may be necessary. As I am desirous of having a number of sons, I shall
do all that may be prescribed by thee.”

“Lomasa said, “Then the priest officiated in the sacrifice in which Jantu
was offered as the victim. But the mothers is in pity forcibly snatched
the son and took him away. And they cried, ‘We are undone!’ And they were
smitten with torturing grief and they caught hold of Jantu by his right
hand, and wept in a piteous way. But the officiating priest held the boy
by the right hand and pulled him. And like female ospreys they screamed
in agony! but the priest dragged the son killed him and made a burnt
offering of his fat in the proper form. And, O delight of the race of
Kuru! While the fat was being made an offering of the agonised mothers
smelt its smell, and of a sudden fell to the ground (and swooned away.)
And then all those lovely women became with child, and O lord of men! O
scion of Bharata’s race! When ten months had passed a full century of
sons was born to Somaka begotten on all those women. And, O monarch of
the earth! Jantu became the eldest and was born of his former mother and
he became the most beloved to the women,--not so were their own sons. And
on his back there was that mark of gold and of that century of sons, he
was also superior in merit. Then that family priest of Somaka departed
this life as also Somaka after a certain time. Now he beheld that the
priest was being grilled in a terrible hell. And thereupon he questioned
him, ‘Why art thou, O Brahmana! being grilled in this hell?” Then the
family priest exceedingly scorched with fire, spake to him saying, ‘This
is the outcome of my having officiated in that sacrifice of thine.’ O
king, hearing this, the saintly king thus spake to the god who meteth out
punishments to departed souls, ‘I shall enter here. Set free my
officiating priest; this reversed man is being grilled by hell-fire on my
account only.’

“Dharmaraja thereat answered thus, ‘One cannot enjoy or suffer for
another person’s acts. O best of speakers! these are the fruits of thy
acts; see it here.’

“Somaka said, ‘Without this Brahmana here, I desire not go to the blessed
regions. My desire is to dwell in company with this very man, either in
the abode of the gods, or in hell, for, O Dharmaraja! my deed is
identical with what hath been done by him and the fruit of our virtuous
or evil deed must be the same for both of us.’

“Dharmaraja said, ‘O king! If this is thy wish, then taste with him the
fruit of that act, for the same period that he must do. After that thou
shall go to the blessed regions.’

“Lomasa said, The lotus-eyed king did all that exactly in the way
prescribed to him. And when his sins were worked off, he was set free
together with the priest. O king! Fond of the priest as he was, he won
all those blessings to which he had entitled himself by his meritorious
acts and shared everything with the family priest. This is his hermitage
which looketh lovely before our eyes. Any one would attain the blessed
regions, if he should spend six nights here controlling his passions. O
king of kings! O leader of the tribe of Kurus! Here, free from excitement
and self-controlled, we must spend six nights. Be thou ready therefor.’”



SECTION CXXIX

“Lomasa said, ‘Here, O king! The lord of born beings himself performed a
sacrifice in former times,--the ceremony called Ishtikrita, which
occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed
near the Yamuna river. And having sacrificed there, he gave away ten
Padmas (of gold coins) to the attendant priests, and he obtained the
highest success by his sacrifices and austerities. And, O Kunti’s son!
This is the spot where that sovereign of the entire earth, Nahusha’s son,
Yayati, of unmeasured force, and who led a holy life, performed his
sacrificial rites. He competed with Indra and performed his sacrifice
here. Behold how the ground is studded with places for the sacrificial
fires of various forms, and how the earth seems to be subsiding here
under the pressure of Yayati’s pious works. This is the Sami tree, which
hath got but a single leaf, and this is a most excellent lake. Behold
these lakes of Parasurama, and the hermitage of Narayana. O protector of
earth! This is the path which was followed by Richika’s son, of
unmeasured energy, who roamed over the earth, practising the Yoga rites
in the river Raupya. And, O delight of the tribe of Kurus! Hear what a
Pisacha woman (she-goblin), who was decked with pestles for her
ornaments, said (to a Brahmana woman), as I was reciting here the table
of genealogy. (She said), “Having eaten curd in Yugandhara, and lived in
Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy
sons. Having passed a single night here, if thou wilt spend the second,
the events of the night will be different from those that have happened
to thee in the day-time, O most righteous of Bharata’s race! Today we
shall spend the night at this very spot. O scion of Bharata’s race! this
is the threshold of the field of the Kurus. O king! At this very spot,
the monarch Yayati, son of Nahusha, performed sacrificial rites, and made
gifts of an abundance of gems. And Indra was pleased with those sacred
rites. This is an excellent holy bathing-place on the river Yamuna, known
as Plakshavatarana (descent of the banian tree). Men of cultured minds
call it the entrance to the region of heaven. O respected sir! here,
after having performed sacrificial rites of the Saraswata king, and
making use of the sacrificial stake for their pestle, the highest order
of saints performed the holy plunge prescribed at the end of a sacred
ceremony. O monarch! King Bharata here performed sacrificial rites. To
celebrate the horse-sacrifice, he here set free the horse who was the
intended victim. That monarch had won the sovereignty of the earth by
righteousness. The horse? he let go more than once were of a colour
checkered with black. O tiger among men! it was here that Marutta
sheltered by Samvartta, leader of saints, succeeded in performing
excellent sacrifices. O sovereign of kings! Having taken his bath at this
spot, one can behold all the worlds, and is purified from his evil deeds.
Do thou, therefore, bathe at this spot.’”

Vaisampayana said, “Then that most praiseworthy of Pandu’s sons, there
bathed with his brothers, while the mighty saints were uttering laudatory
words to him. And he addressed the following words to Lomasa, ‘O thou
whose strength lieth in truthfulness! By virtue of this pious act, I
behold all the worlds. And from this place, I behold that most
praiseworthy of Pandu’s sons Arjuna, the rider of white steed.”

‘Lomasa said, ‘It is even so, O thou of powerful arms! The saints of the
highest order thus behold all the regions. Behold this holy Saraswati
here, thronged by persons who look upon her as their sole refuge. O most
praise worthy of men! having bathed here, thou wilt be free from all thy
sins. O Kunti’s son! here the celestial saints performed sacrificial
rites of Saraswata king: and so did the saints and the royal saints. This
is the altar of the lord of beings, five yojanas in extent on all sides
round. And this is the field of the magnanimous Kurus, whose habit it was
to perform sacrifices.’”



SECTION CXXX

“Lomasa said, ‘O son of Bharata’s race! If mortals breathe their last at
this spot, they go to heaven. O king! Thousands upon thousands of men
come to this place to die. A blessing was pronounced on this spot by
Daksha, when he was engaged in sacrifice here, (in these words), ‘Those
men that shall die at this spot shall win a place in heaven.’ Here is the
beautiful and sacred river, Saraswati, full of water: and here, O lord of
men, is the spot known as Vinasana, or the place where the Saraswati
disappeared. Here is the gate of the kingdom of the Nishadas and it is
from hatred for them that the Saraswati entered into the earth in order
that the Nishadas might not see her. Here too is the sacred region of
Chamashodbheda where the Saraswati once more became visible to them. And
here she is joined by other sacred rivers running seawards. O conqueror
of foes, here is that sacred spot known by the name of Sindhu--where
Lopamudra accepted the great sage Agastya as her lord and, O thou whose
effulgence is like unto that of the sun, here is the sacred tirtha called
Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder
is visible the region of Vishnupada. And here is the delightful and
sacred river, Vipasa. From grief for the death of his sons the great sage
Vasistha had thrown himself into this stream, after binding his limbs.
And when he rose from the water, lo! he was unfettered. Look, O king with
thy brothers at the sacred region of Kasmeera, frequented by holy sages.
Here, O scion of Bharata’s race, is the spot, where a conference took
place between Agni and the sage Kasyapa, and also between Nahusha’s son
and the sages of the north. And, O great prince, Yonder is the gate of
the Manasasarovara. In the midst of this mountain, a gap hath been opened
by Rama. And here. O prince of prowess incapable of being baffled, is the
well-known region of Vatikhanda, which, although adjacent to the gate of
Videha, lieth on the north of it. And O bull among men, there is another
very remarkable thing connected with this place,--namely, that on the
waning of every yuga, the god Siva, having the power to assume any shape
at will, may be seen with Uma and his followers. In Yonder lake also
people desirous of securing welfare to the family, propitiate with
sacrifices the holder of the great bow Pinaka, in the month of Chaitra.
And persons of devotion having passions under control, performing their
ablutions in this lake, become free from sins and, without doubt, attain
to the holy regions. Here is the sacred tirtha called Ujjanaka, where the
holy sage Vasistha with his wife Arundhati and also the sage Yavakri
obtained tranquillity. Yonder is the lake Kausava, where grown the
lotuses called Kausesaya, and here also is the sacred hermitage of
Rukmini, where she attained peace, after conquering that evil passion,
anger. I think, O prince, that thou hast heard something about that man
of meditations, Bhrigutunga. There, O king, before thee is that lofty
peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that
absolveth men from all sins. The water of this stream is extremely cool
and limpid, and it is largely used by the great sages. O prince, behold
the holy rivers Jala and Upajala, on either side of the Yamuna. By
performing a sacrifice here, king Usinara surpassed in greatness Indra
himself. And, O descendant of Bharata, desirous of testing Usinara’s
merit and also of bestowing boons on him, Indra and Agni presented
themselves at his sacrificial ground. And Indra assuming the shape of a
hawk, and Agni that of a pigeon, came up to that king. And the pigeon in
fear of the hawk, fell upon the king’s thigh, seeking his protection.’”



SECTION CXXXI

“The hawk said, ‘All the kings of the earth represent thee as a pious
ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed
not sanctioned by the ordinance? I have been sore afflicted with hunger.
Do thou not withhold from me that which hath been appointed by the Deity
for my food,--under the impression that thereby thou servest the
interests of virtue, whereas in reality, thou wilt forsake it, (by
committing thyself to this act). Thereupon, the king said, ‘O best of the
feathered race, afflicted with fear of thee, and desirous of escaping
from thy hands, this bird, all in a hurry, hath come up to me asking for
life. When this pigeon hath in such a manner sought my protection, why
dost thou not see that the highest merit is even in my not surrendering
it unto thee? And it is trembling with fear, and is agitated, and is
seeking its life from me. It is therefore certainly blameworthy to
forsake it. He that slayeth a Brahmana, he that slaughtered a cow--the
common mother of all the worlds--and he that forsaketh one seeking for
protection are equally sinful.’ Thereat the hawk replied, ‘O lord of
earth, it is from food that all beings derive their life, and it is food
also that nourisheth and sustaineth them. A man can live long even after
forsaking what is dearest to him, but he cannot do so, after abstaining
from food. Being deprived of food, my life, O ruler of men, will surely
leave this body, and will attain to regions unknown to such troubles. But
at my death, O pious king, my wife and children will surely perish, and
by protecting this single pigeon. O prince, thou dost not protect many
lives. The virtue that standeth in the way of another virtue, is
certainly no virtue at all, but in reality is unrighteousness. But O
king, whose prowess consisteth in truth, that virtue is worthy of the
name, which is not conflicting. After instituting a comparison between
opposing virtues, and weighing their comparative merits, one, O great
prince, ought to espouse that which is not opposing. Do thou, therefore,
O king, striking a balance between virtues, adopt that which
preponderates.’ At this the king said, ‘O best of birds, as thou speakest
words fraught with much good, I suspect thee to be Suparna, the monarch
of birds. I have not the least hesitation to declare that thou art fully
conversant with the ways of virtue. As thou speakest wonders about
virtue, I think that there is nothing connected with it, that is unknown
to thee. How canst thou then consider the forsaking of one, seeking for
help, as virtuous? Thy efforts in this matter, O ranger of the skies,
have been in quest of food. Thou canst, however, appease thy hunger with
some other sort of food, even more copious. I am perfectly willing to
procure for thee any sort of food that to thee may seem most tasteful,
even if it be an ox, or a boar, or a deer, or a buffalo.’ Thereupon the
hawk said, ‘O great king, I am not desirous of eating (the flesh of) a
boar or an ox or the various species of beasts. What have I to do with
any other sort of food? Therefore, O bull among the Kshatriyas, leave to
me this pigeon, whom Heaven hath today ordained for my food, O ruler of
earth, that hawks eat pigeons is the eternal provision. O prince, do not
for support embrace a plantain tree, not knowing its want of strength.’
The king said, ‘Ranger of the skies, I am willing to bestow on thee this
rich province of my race, or any other thing that to thee may seem
desirable. With the sole exception of this pigeon, which hath approached
me craving my protection, I shall be glad to give unto thee anything that
thou mayst like. Let me know what I shall have to do for the deliverance
of this bird. But this I shall not return to thee on any condition
whatever.’”

“The hawk said, ‘O great ruler of men, if thou hast conceived an
affection for this pigeon, then cut off a portion of thine own flesh, and
weigh it in a balance, against this pigeon. And when thou hast found it
equal (in weight) to the pigeon, then do thou give it unto me, and that
will be to my satisfaction.’ Then the king replied, This request of
thine, O hawk, I consider as a favour unto me, and, therefore, I will
give unto thee even my own flesh, after weighing it in a balance.’

“Lomasa said, ‘Saying this, O mighty son of Kunti, the highly virtuous
king cut off a portion of his own flesh, and placed it in a balance,
against the pigeon. But when he found that pigeon exceeded his flesh in
weight, he once more cut off another portion of his flesh, and added it
to the former. When portion after portion had been repeatedly added to
weigh against the pigeon, and no more flesh was left on his body, he
mounted the scale himself, utterly devoid of flesh.

“The hawk then said, ‘I am Indra, O virtuous king, and this pigeon is
Agni, the carrier of the sacrificial clarified butter. We had come unto
thy sacrificial ground, desirous of testing thy merit. Since thou hast
cut off thy own flesh from thy body, thy glory shall be resplendent, and
shall surpass that of all others in the world. As long as men, O king,
shall speak of thee, so long shall thy glory endure, and thou shalt
inhabit the holy regions.’ Saying this to the king, Indra ascended to
heaven. And the virtuous king Usinara, after having filled heaven and
earth with the merit of his pious deeds, ascended to heaven in a radiant
shape. Behold, O king, the residence of that noble-hearted monarch. Here,
O king, are seen holy sages and gods, together with virtuous and
highsouled Brahmanas.”



SECTION CXXXII

“Lomasa said, ‘See here, O lord of men, the sacred hermitage of
Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras
is so widely spread on earth. This hermitage is graced with cocoanut
trees. Here Swetaketu beheld the goddess Saraswati in her human shape,
and spake unto her, saying, ‘May I be endowed with the gift of speech!”
 In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of
Kahoda, who stood to each other in the relation of uncle and nephew, were
the best of those conversant with the sacred lore. Those two Brahmanas,
of matchless energy, who bore unto each other the relationship of uncle
and nephew, went into the sacrificial ground of king Janaka and there
defeated Vandin in a controversy. Worship, O son of Kunti, with thy
brothers, the sacred hermitage of him who had for his grandson
Ashtavakra, who, even when a mere child, had caused Vandin to be drowned
in a river, after having defeated him in a (literary) contest.’

“Yudhishthira said, Tell me, O Lomasa, all about the power of this man,
who had in that way defeated Vandin. Why was he born as Ashtavakra
(crooked in eight parts in his body)?”

“Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued
passions, and entirely devoted to the service of his preceptor and who
had continued his studies long. The Brahmana had served his tutor long,
and his preceptor, recognising his service, gave him his own daughter,
Sujata, in marriage, as well as a mastery over the Shastras. And she
became with child, radiant as fire. And the embryo addressed his father
while employed in reading, ‘O father, thou hast been reading the whole
night, but (of all that) thy reading doth not seem to me correct. Even in
my fetal state I have, by thy favour, become versed in the Shastras and
the Vedas with their several branches. I say, O father, that what
proceeds from thy mouth, is not correct.’ Thus insulted in the presence
of his disciples, the great sage in anger cursed his child in the womb,
saying, ‘Because thou speakest thus even while in the womb, therefore
thou shalt be crooked in eight parts of the body.’ The child was
accordingly born crooked, and the great sage was ever after known by the
name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same
age with himself. Afflicted by the growth of the child in the womb,
Sujata, desirous of riches, conciliating her husband who had no wealth
told him in private: ‘How shall I manage, O great sage, the tenth month
of my pregnancy having come? Thou hast no substance whereby I may
extricate myself from the exigencies, after I have been delivered.” Thus
addressed by his wife, Kahoda went unto king Janaka for riches. He was
there defeated in a controversy by Vandin, well versed in the science of
arguments, and (in consequence) was immersed into water. And hearing that
his son-in-law had been defeated in a controversy by Vandin and caused to
be drowned by him, Uddalaka spake unto his daughter Sujata, saying, ‘Thou
shall keep it a secret from Ashtavakra.’ She accordingly kept her
counsel--so that Ashtavakra, when born, had heard nothing about the
matter. And he regarded Uddalaka as his father and Swetaketu as his
brother. And when Ashtavakra was in his twelfth year, Swetaketu one day
saw the former seated on his father’s lap. And thereat he pulled him by
the hand, and on Ashtavakra’s beginning to cry, he told him, ‘It is not
the lap of thy father.’ This cruel communication went direct into
Ashtavakra’s heart and it pained him sorely. And he went home and asked
his mother saying, ‘Where is my father?’ Thereupon Sujata who was greatly
afflicted (by his question), and apprehending a curse told him all that
had happened. And having heard all, the Brahmana at night said unto his
uncle Swetaketu, ‘Let us go unto the sacrifice of king Janaka, wherein
many wonderful things are to be seen. There we shall listen to the
controversy between the Brahmanas and shall partake of excellent food.
Our knowledge also will increase. The recitation of the sacred Vedas is
sweet to hear and is fraught with blessings.’ Then they both--uncle and
nephew--went unto the splendid sacrifice of king Janaka. And on being
driven from the entrance, Ashtavakra met the king and addressed him in
the following words.”



SECTION CXXXIII

“Ashtavakra said, ‘When no Brahmana is met with on the way, the way
belongeth to the blind, the deaf, the women, carriers of burden, and the
king respectively. But when a Brahmana is met with on the way, it
belongeth to him alone.’ Thereupon the king said, ‘I give the privilege
to enter. Do thou, therefore, go in by whatever way thou likest. No fire
ever so small is to be slighted. Even Indra himself boweth unto the
Brahmanas.’ At this Ashtavakra said, ‘We have come, O ruler of men, to
witness thy sacrificial ceremony and our curiosity, O king, is very
great. And we have come here as guests. We want the permission of thy
order (to enter). And, O son of Indradyumna, we have come, desirous of
seeing the sacrifice, and to meet king Janaka and speak to him. But thy
warder obstructs us and for this our anger burneth us like fever.’ The
warder said, ‘We carry out the orders of Vandin. Listen to what I have to
say. Lads are not permitted to enter here and it is only the learned old
Brahmanas that are allowed to enter.’ Ashtavakra said. ‘If this be the
condition, O warder, that the door is open to those only that are old,
then we have a right to enter. We are old and we have observed sacred
vows and are in possession of energy proceeding from the Vedic lore. And
we have served our superiors and subdued our passions--and have also won
proficiency in knowledge. It is said that even boys are not to be
slighted,--for a fire, small though it be, burneth on being touched.’ The
warder replied, ‘O young Brahmana, I consider you a boy, and therefore
recite, if you know, the verse demonstrating the existence of the Supreme
Being, and adored by the divine sages, and which, although composed of
one letter, is yet multifarious. Make no vain boast. Learned men are
really very rare.’ Ashtavakra said, ‘True growth cannot be inferred from
the mere development of the body, as the growth of the knots of the
Salmali tree cannot signify its age. That tree is called full-grown which
although slender and short, beareth fruits. But that which doth not bear
fruits, is not considered as grown.’ The warder said, ‘Boys receive
instruction from the old and they also in time grow old. Knowledge
certainly is not attainable in a short time. “Wherefore then being a
child, dost thou talk like an old man?’ Then Ashtavakra said, ‘One is not
old because his head is gray. But the gods regard him as old who,
although a child in years, is yet possessed of knowledge. The sages have
not laid down that a man’s merit consists in years, or gray hair, or
wealth, or friends. To us he is great who is versed in the Vedas. I have
come here, O porter, desirous of seeing Vandin in the court. Go and
inform king Janaka, who hath a garland of lotuses on his neck, that I am
here. Thou shalt to-day see me enter into a dispute with the learned men,
and defeat Vandin in a controversy. And when others have been silenced,
the Brahmanas of matured learning and the king also with his principal
priests, bear witness to the superior or the inferior quality of my
attainments.’ The warder said, ‘How canst thou, who art but in thy tenth
year, hope to enter into this sacrifice, into which learned and educated
men only are admitted? I shall, however, try some means for thy
admittance. Do thou also try thyself’. Ashtavakra then addressing the
king said, ‘O king, O foremost of Janaka’s race, thou art the paramount
sovereign and all power reposeth in thee. In times of old, king Yayati
was the celebrator of sacrifices. And in the present age, thou it is that
art performer thereof. We have heard that the learned Vandin, after
defeating (in controversy) men expert in discussion, causeth them to be
drowned by faithful servants employed by thee. Hearing this, I have come
before these Brahmanas, to expound the doctrine of the unity of the
Supreme Being. Where is now Vandin? Tell me so that I may approach him,
and destroy him, even as the sun destroyeth the stars. Thereupon the king
said, ‘Thou hopest, O Brahmana, to defeat Vandin, not knowing his power
of speech. Can those who are familiar with his power, speak as thou dost?
He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to
defeat Vandin, only because thou knowest not his powers (of speech). Many
a Brahmana hath waned before him, even as the stars before the sun.
Desirous of defeating him, people proud of their learning, have lost
their glory on appearing before him, and have retired from his presence,
without even venturing to speak with the members of the assembly.’
Ashtavakra said, ‘Vandin hath never entered into disputation with a man
like myself, and it is for this only that he looketh upon himself as a
lion, and goeth about roaring like one. But to-day meeting me he will lie
down dead, even like a cart on the highway, of which the wheels have been
deranged.’ The king said, ‘He alone is a truly learned man who
understandeth the significance of the thing that hath thirty divisions,
twelve parts twentyfour joints, and three hundred and sixty spokes.’
Ashtavakra said, ‘May that ever-moving wheel that hath twentyfour joints,
six naves, twelve peripheries, and sixty spokes protect thee![19]’ The
king said, ‘Who amongst the gods beareth those two which go together like
two mares (yoked to a car), and sweep like a hawk, and to what also do
they give birth?’ Ashtavakra said, ‘May God, O king, forfend the presence
of these two[20] in thy house; aye, even in the house of thine enemies.
He who appeareth, having for his charioteer the wind,[21] begetteth them,
and they also produce him.’ Thereupon the king said, ‘What is that doth
not close its eyes even while sleeping; what is it that doth not move,
even when born; what is it that hath no heart; and what doth increase
even in its own speed?’ Ashtavakra said, ‘It is a fish[22] that doth not
close its eye-lids, while sleeping; and it is an a egg[23] that doth not
move when produced; it is stone[24] that hath no heart; and it is a
river[25] that increase in its own speed.’

“The king said, ‘It seemeth, O possessor of divine energy, that thou art
no human being. I consider thee not a boy, but a matured man; there is no
other man who can compare with thee in the art of speech. I therefore
give thee admittance. There is Vandin.’”



SECTION CXXXIV

“Ashtavakra said, ‘O king, O leader of fierce legions, in this assembly
of monarchs of unrivalled power who have met together, I am unable to
find out Vandin, chief of the controversialists. But I am searching for
him, even as one doth for a swan on a vast expanse of water. O Vandin,
thou regardest thyself as the foremost of controversialists. When though
wilt engage with me in staking, thou wilt not be able to flow like the
current of a river. I am like a full-flaming fire. Be silent before me, O
Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape
unstung, after trampling on the head of a venomous snake, licking the
corners of its mouth with its tongue, and who hath been hurt by thy foot.
That weak man who, in pride of strength, attempts to strike a blow at a
mountain, only gets his hands and nails hurt, but no wound is left on the
mountain itself. As the other mountains are inferior to the Mainaka, and
as calves are inferior to the ox, so are all other kings of the earth
inferior to the lord of Mithila. And as Indra is the foremost of
celestials, and as the Ganga is the best of rivers, so thou alone art, O
king, the greatest of monarchs. O king, cause Vandin to be brought to my
presence.’

“Lomasa said, ‘Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra
thus thundered in the assembly, and addressed him in these words, ‘Do
thou answer my questions, and I shall answer thine.’ Thereat Vandin said,
‘One only fire blazeth forth in various shapes; one only sun illumineth
this whole world; one only hero, Indra, the lord of celestials,
destroyeth enemies; and one only Yama is the sole lord of the Pitris.[26]
Ashtavakra said, ‘The two friends, Indra and Agni, ever move together;
the two celestial sages are Narada and Parvata; twins are the
Aswinikumaras; two is the number of the wheels of a car; and it is as a
couple that husband and wife live together, as ordained by the
deity.’[27] Vandin said, ‘Three kinds of born beings are produced by
acts; the three Vedas together perform the sacrifice, Vajapeya; at three
different times, the Adhwaryus commence sacrificial rites; three is the
number of words: and three also are the divine lights.’[28] Ashtavakra
said, ‘Four are the Asramas of the Brahmanas; the four orders perform
sacrifices; four are the cardinal points; four is the number of letters;
and four also, as is ever known, are the legs of a cow.’[29] Vandin said,
‘Five is the number of fires; five are the feet of the metre called
Punki; five are the sacrifices; five locks, it is said in the Vedas, are
on the heads of the Apsaras; and five sacred rivers are known in the
world.’[30] Ashtavakra said. ‘Six cows, it is asserted by some, and paid
as a gratuity on the occasion of establishing the sacred fire; six are
the seasons belonging to the wheel of time; six is the number of the
senses; six stars constitute the constellation Kirtika; and six, it is
found in all the Vedas, is the number of the Sadyaska sacrifice.’[31]
Vandin said, ‘Seven is the number of the domesticated animals; seven are
the wild animals; seven metres are used in completing a sacrifice; seven
are the Rishis, seven forms of paying homage are extant (in the world);
and seven, it is known, are the strings of the Vina.’[32] Ashtavakra
said, ‘Eight are the bags containing a hundred fold; eight is the number
of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we
hear, are amongst the celestials; and eight are the angles of yupa
(stake), in all sacrificial rites.’[33] Vandin said, ‘Nine is the number
of the mantras used in kindling the fire in sacrifices to the Pitris;
nine are the appointed functions in the processes of creation; nine
letters compose the foot of the metre, Vrihati; and nine also is ever the
number of the figures (in calculation).’[34] Ashtavakra said, ‘Ten is
said to be the number of cardinal points, entering into the cognition of
men in this world; ten times hundred make up a thousand; ten is the
number of months, during which women bear; and ten are the teachers of
true knowledge, and ten, the haters thereof, and ten again are those
capable of learning it.’[35] Vandin said, ‘Eleven are the objects
enjoyable by beings; eleven is the number of the yupas; eleven are the
changes of the natural state pertaining to those having life; and eleven
are the Rudras among the gods in heaven.’[36] Ashtavakra said, Twelve
months compose the year; twelve letters go to the composition of a foot
of the metre called Jagati; twelve are the minor sacrifices; and twelve,
according to the learned, is the number of the Adityas.’[37] Vandin said,
‘The thirteenth lunar day is considered the most auspicious; thirteen
islands exist on earth.[38]

Lomasa said, ‘Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the sloka. Ashtavakra said,
‘Thirteen sacrifices are presided over by Kesi; and thirteen are devoured
by Atichhandas, (the longer metres) of the Veda.[39] And seeing
Ashtavakra speaking and the Suta’s son silent, and pensive, and with head
downcast, the assembly broke into a long uproar. And when the tumult thus
arose in the splendid sacrifice performed by king Janaka, the Brahmanas
well pleased, and with joined hands, approached Ashtavakra, and began to
pay him homage.’

“Thereupon Ashtavakra said, ‘Before this, this man, defeating the
Brahmanas in controversy, used to cast them into water. Let Vandin today
meet with the same fate. Seize him and drown him in water.’ Vandin said.
‘O Janaka, I am the son of king Varuna. Simultaneously with thy
sacrifice, there also hath commenced a sacrifice extending over twelve
years. It is for this that I have despatched the principal Brahmanas
thither. They have gone to witness Varuna’s sacrifice. Lo! there they are
returning. I pay homage to the worshipful Ashtavakra, by whose grace
to-day I shall join him who hath begot me.’

“Ashtavakra said, ‘Defeating the Brahmanas either by words or subtlety.
Vandin had cast them into the waters of the sea. (That Vedic truth which
he had suppressed by false arguments), have I to-day rescued by dint of
my intellect. Now let candid men judge. As Agni, who knoweth the
character of both the good and the bad, leaveth unscorched by his heat
the bodies of those whose designs are honest, and is thus partial to
them, so good men judge the assertions of boys, although lacking the
power of speech, and are favourably disposed towards them. O Janaka, thou
hearest my words as if thou hast been stupefied in consequence of having
eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of
thy sense, and for this it is that although pierced by my words as an
elephant (by the hook), thou hearest them not.’

“Janaka said, ‘Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal.’
Ashtavakra said, ‘O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in
the sea.’

Vandin said, ‘I am King Varuna’s son. I have no fear (therefore) in being
drowned. Even at this moment. Ashtavakra shall see his long-lost sire,
Kahoda.’

“Lomasa said, ‘Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, ‘It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons may
have sons endued with strength; dunces may have intelligent sons; and the
illiterate may have sons possessed of learning.’ Vandin said, ‘It is with
thy sharpened axe, O monarch, that even Yama severeth the heads of foes.
May prosperity attend thee! In this sacrifice of king Janaka, the
principal hymns relating to the Uktha rites are being chanted, and the
Soma juice also is being adequately quaffed. And the gods themselves, in
person, and with cheerful hearts, are accepting their sacred shares.’

“Lomasa said, ‘When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka’s permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta’s son.[40]
Ashtavakra returned to his own excellent hermitage, in company with his
uncle. Then in the presence of his mother, his father addressed him,
saying, ‘(O son), thou speedily enter into this river, Samanga.’ And
accordingly, he entered (into the water). (And as he plunged beneath the
water), all his (crooked) limbs were immediately made straight. And from
that day that river came to be called Samanga and she became invested
with the virtues of purifying (sins). He that shall bathe in her, will be
freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers
and wife descend to the river, and perform thy ablutions. O Kunti’s son,
O scion of the Ajamidha race, living happily and cheerfully at this place
together with thy brothers and the Brahmanas, thou wilt perform with me
other acts of merit, being intent upon good deeds.’”



SECTION CXXXV

“Lomasa said, ‘Here, O king, is visible the river Samanga, whose former
name was Madhuvila, and yonder is the spot named Kardamila, the bathing
place of Bharata. The lord of Sachi, when fallen into misery in
consequence of having slain Vritra, became freed from his sin, by
performing his ablutions in this Samanga. Here, O bull among men, is the
spot where the Mainaka mountain hath sunk into the interior of the earth;
and it is hence called Vinasana. For obtaining sons, here Aditi in days
of yore had cooked that celebrated food, (presided over by the Supreme
Being). O ye bulls among men, ascended this lofty mountain and put an end
to your inglorious misery unworthy to be uttered. Here, O king, before
thee is the Kanakhala range, the favourite resort of sages. ‘And yonder
is the mighty river Ganga. Here, in ancient times, the holy sage
Sanatkumara attained ascetic success. O scion of the Ajamidha race, by
performing thy ablutions here in this river, thou wilt be freed from all
thy sins. O son of Kunti, do thou together with thy ministers, touch (the
waters) of this lake called Punya, and this mountain Bhrigutunga and also
(the water of) these two rivers, called Tushniganga. Here, O Kunti’s son,
appeareth the hermitage of the sage Sthulasiras. Resign here thy anger
and sense of self-importance. There, O son of Pandu, is seen the
beautiful hermitage of Raivya, where perished Bharadwaja’s son, Yavakari,
profound in Vedic lore.’”

“Yudhishthira said, ‘How did the mighty sage, Yavakri, son of the ascetic
Bharadwaja, acquire profundity in the Vedas? And how also did he perish?
I am anxious to hear all this, just as it happened. I take delight in
listening to the narration of the deeds of god-like men.’”

“Lomasa said, ‘Bharadwaja and Raivya were two friends. And they dwelt
here, ever taking the greatest pleasure in each other’s company. Now,
Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O
Bharata’s son, had an only son, named Yavakri. Raivya and his two sons
were versed in the Vedas, while Bharadwaja practised asceticism. But, O
son of Bharata, from their boyhood, the friendship subsisting between
those two was unequalled. O sinless one, the highspirited Yavakri finding
that his father, who practised asceticism, was slighted by the Brahmanas,
while Raivya with his sons was greatly respected by them, was overwhelmed
with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he
entered upon severe austerities, for (obtaining) a knowledge of the
Vedas. And he exposed his body to a flaming fire. By thus practising the
most rigid austerities, he caused anxiety in the mind of Indra. Then
Indra, O Yudhishthira, went to him and addressed him saying, ‘Wherefore,
O sage, hast thou become engaged in practising such rigid austerities?’
Yavakri said, ‘O thou adored of celestial hosts, I am practising severe
penances, because I wish that such a knowledge of the Vedas as hath never
been acquired by any Brahmana whatever, may be manifest unto me. O
conqueror of Paka, these endeavours of mine have been for Vedic lore. O
Kausika, by the force of my asceticism. I purpose to obtain all sorts of
knowledge. O lord, a knowledge of the Vedas as learnt through teachers,
is acquired in a long time. Therefore, (with the view of attaining in
short time a proficiency in the Vedas), I have put forth these high
endeavours.’ Indra said, ‘O Brahmana sage, the way that thou hast adopted
is not the proper way. What for, O Brahamana, wilt thou destroy thyself?
Go and learn from the lips of a preceptor.’

“Lomasa said, ‘O son of Bharata, having said this, Sakra went away, and
Yavakri of immeasurable energy, once more directed his attention to
asceticism. O king, we have heard that carrying on severe austerities he
again greatly agitated Indra. And the god Indra, slayer of Vala, again
came unto that great sage, who was engaged in austere penances; and
forbade him, saying, Thou art striving with the object that Vedic lore
may be manifest unto thee as well as unto thy father; but thy exertions
can never be successful, nor is this act of thine well-advised.’ Yavakri
said, ‘O lord of the celestials, if thou wilt not do for me what I want,
I shall, observing stricter vows, practise still severer penances. O lord
of celestials! know that if thou do not fulfil all my desires, I shall
then cut off my limbs and offer them as a sacrifice into a blazing fire.’

“Lomasa said, ‘Knowing the determination of that high-souled sage, the
sagacious Indra reflected and hit upon some expedient to dissuade him.
Then Indra assumed the guise of an ascetic Brahmana, hundreds of years
old, and infirm, and suffering from consumption. And he fell to throwing
up a dam with sands, at that spot of the Bhagirathi to which Yavakri used
to descend for performing ablutions. Because Yavakri, chief of the
Brahmanas, paid no heed to Indra’s words, the latter began to fill the
Ganga with sands. And without cessation, he threw handfuls of sand into
the Bhagirathi, and began to construct the dam attracting the notice of
the sage. And when that bull among the sages, Yavakri, saw Indra thus
earnestly engaged in constructing the dam, he broke into laughter, and
said the following words, ‘What art thou engaged in, O Brahmana, and what
is thy object? Why dost thou, for nothing, make this mighty endeavour?’
Indra said, ‘I am trying, O my son, to dam the Ganga so that there may be
a commodious passage. People experience considerable difficulty in
crossing and recrossing (the river) by boat.’ Yavakri said, ‘O thou of
ascetic wealth, thou canst not dam up this mighty current. O Brahmana,
desist from, what is impracticable, and take up something that is
practicable.’ Indra said, ‘O sage, I have imposed on myself this heavy
task, even as, for obtaining a knowledge of the Vedas, thou hast begun
these penances, which can never be fruitful.’ Yavakri said, ‘If, O chief
of the celestials, those efforts of mine be fruitless, even as those of
thy own, then, O lord of heavenly hosts, be thou pleased to do for me
what is practicable. Vouchsafe unto me boons whereby I may excel other
men.’

“Lomasa said ‘Then Indra granted boons, as was prayed for by the mighty
ascetic, Indra said, ‘As thou desirest, the Vedas will be manifest unto
thee, yea--even unto thy father. And all thy other desires will also be
fulfilled. Return home, O Yavakri.’

“Having thus obtained the object of his desire, Yavakri came unto his
father and said, The Vedas, O father, will be manifest unto thee as well
as unto myself and I have obtained boons whereby we shall excel all men.’
Thereat Bharadwaja said, ‘O my son, as thou hast obtained the objects of
thy desire, thou wilt be proud. And when thou art puffed up with pride
and hast also become uncharitable, destruction will soon overtake thee. O
my son, there is a current anecdote narrated by the gods. In ancient
times, O son, there lived a sage named Valadhi, possessed of great
energy. And in grief for the death of a child, he practised the severest
penances to have a child that should be immortal. And he obtained a son
even as he desired. But the gods, though very favourably disposed
(towards him), did not yet make his son immortal like unto the gods. They
said, ‘On condition can a mortal being be made immortal. Thy son’s life,
however, shall depend on some instrumental cause.’ Thereupon, Valadhi
said, ‘O chiefs of the celestials, these mountains have been existing
eternally, and indestructible, let them be the instrumental cause of my
son’s life. Afterwards a son was born to the sage, named Medhavi. And he
was of a very irritable temper. And hearing of (the incident of his
birth), he grew haughty, and began to insult the sages. And he ranged
over the earth, doing mischief to the munis. And one day, meeting with
the learned sage Dhannushaksha endued with energy. Medhavi maltreated
him. Thereupon, the former cursed him, saying, ‘Be thou reduced to
ashes.’ Medhavi, however, was not reduced to ashes. Then Dhannushaksha
caused the mountain which was the instrumental cause of Medhavi’s life,
to be shattered by buffaloes. And the boy perished, with the destruction
of the instrumental cause of his life. And embracing his dead son,
Medhavi’s father began to bewail his fate. Now hear from me, O my son,
what was chanted by the sages conversant with the Vedas, when they found
the sage mourning. A mortal on no condition whatever can overcome what
hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering
even the mountain by buffaloes. Thus young ascetics, puffed up with pride
for having obtained boons, perish in a short time. Be thou not one of
them. This Raivya, O my son, is possessed of great energy, and his two
sons are like him. Therefore, be thou vigilant--so as never to approach
him. O my son, Raivya is a great ascetic of an irritable temper. When
angry, he can do thee harm. Yavakri said, ‘I shall do as thou biddest me.
Of father, do thou not by any means entertain anxiety for that. Raivya
deserveth my regard even as thou, my father.’ Having replied unto his
father in these sweet words, Yavakri, fearing nothing and nobody, began
to delight in wantonly offending other munis.”



SECTION CXXXVI

“Lomasa said, ‘One day in the month of Chaitra, while fearlessly
wandering at large, Yavakri approached the hermitage of Raivya. And O son
of Bharata, in that beautiful hermitage, adorned with trees bearing
blossoms, he happened to behold the daughter-in-law of Raivya, sauntering
about like a Kinnara woman. And having lost his senses through passion,
Yavakri shamelessly spake unto the bashful maiden, saying, ‘Be thou
attached unto me.’ Thereupon, knowing his nature, and afraid of a curse,
as well as thinking of Raivya’s power, she went unto him saying, ‘I
agree.’ Then, O son of Bharata, taking him in private, she kept him
chained. O conqueror of foes, returning to his hermitage, Raivya found
his daughter-in-law, Paravasu’s wife, in tears. O Yudhishthira, thereat
consoling her with soft words, he enquired of her as to the cause of her
grief. Thereupon, the beautiful damsel told him all that Yavakri had said
unto her, and what she also had cleverly said unto him. Hearing of this
gross misbehaviour of Yavakri, the mind of the sage flamed up, and he
waxed exceedingly wroth. And being thus seized with passion, the great
sage of a highly irascible temper, tore off a matted lock of his hair,
and with holy mantras, offered it as a sacrifice on the sacred fire. At
this, there sprang out of it a female exactly resembling his
daughter-in-law. And then he plucked another matted lock of his hair, and
again offered it as a sacrifice into the fire. Thereupon sprang out of it
a demon, terrible to behold, and having fierce eyes. Then those, two
spake unto Raivya, saying, ‘What shall we do?’ Thereat, the angry sage
said unto them, ‘Go and kill Yavakri.’ Then saying, ‘We shall do (as thou
biddest)’--they two went away with the intention of slaying Yavakri. And
with her charms, the female whom the large-hearted sage had created,
robbed Yavakri of his sacred water-pot. Then with his uplifted spear the
demon flew at Yavakri, when he had been deprived of his water-pot and
rendered unclean. And seeing the demon approach with uplifted spear for
the purpose of slaying him, Yavakri rose up all on a sudden and fled
towards a tank. But finding it devoid of water, he hurried towards all
the rivers. But they too were all dried up. And being obstructed again
and again by the fierce demon, holding the spear, Yavakri in fright
attempted to enter into the Agnihotra room of his father. But there, O
king, he was repulsed by a blind Sudra warder, and he remained at the
door, grasped by the man. And, finding Yavakri thus grasped by the Sudra,
the demon hurled his spear at him, and thereupon he fell down dead,
pierced in the heart. After slaying Yavakri, the demon went back to
Raivya, and with the permission of that sage, began to live with the
female.”



SECTION CXXXVII

“Lomasa said, ‘O son of Kunti, Bharadwaja returned to his hermitage after
performing the ritual duties of the day, and having collected the
sacrificial fuel. And because his son had been slain, the sacrificial
fires which used to welcome him everyday, did not on that day come
forward to welcome him. And marking this change in the Agnihotra, the
great sage asked the blind Sudra warder seated there, saying, ‘Why is it.
O Sudra, that the fires rejoice not at sight of me? Thou too dost not
rejoice as is thy wont. Is it all well with my hermitage? I hope that my
son of little sense had not gone to the sage Raivya. Answer speedily, O
Sudra, all these questions of mine. My mind misgiveth me.’ The Sudra
said, ‘Thy son of little sense had gone to the sage Raivya, and therefore
it is that lie lieth prostrate (on the ground), having been slain by a
powerful demon. Being attacked by the Rakshasa, holding a spear, he
attempted to force his way into this room, and I therefore barred his way
with my arms. Then desirous of having water in an unclean state, as he
stood hopeless, he was slain by the vehement Rakshasa, carrying a spear
in his hand.’ On hearing from the Sudra of this great calamity,
Bharadwaja, sorely afflicted with grief, began to lament, embracing his
dead son. And he said, ‘O my son, it is for the good of the Brahmanas
that thou didst practise penances, with the intention that the Vedas
unstudied by any Brahmana whatever might be manifest unto thee. Thy
behaviour towards the Brahmanas had always been for their good, and thou
hadst also been innocent in regard to all creatures. But, alas! (at last)
thou didst lapse into rudeness. I had prohibited thee, O my son, from
visiting the residence of Raivya; but alas! to that very hermitage,
(destructive to thee) as the god of death himself, Yama, didst thou
repair. Evil-minded is that man, who, (knowing that I am an old man), and
also that (Yavakri) was my only son, had given way to wrath. It is
through the agency of Raivya that I have sustained the loss of my child.
Without thee, O my son, I shall give up my life, the most precious thing
in the world. In grief for the death of my son, I renounce my life; but
this I say that Raivya’s eldest son shall in a short time kill him
although he be innocent. Blessed are those to whom children have never
been born, for they lead a happy life, without having to experience the
grief (incident to the death of a child). Who in this world can be more
wicked than those who from affliction, and deprived of their sense by
sorrow consequent upon the death of a child, curse even their dearest
friend! I found my son dead, and, therefore, have cursed my dearest
friend. Ah! what second man can there be in this world, destined to
suffer so grievous a misfortune!’ Having lamented long Bharadwaja
cremated his son and then himself entered into a full-blazing fire.’”



SECTION CXXXVIII

“Lomasa said, ‘At that very time, the mighty king, Vrihadyumna, of high
fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the
two sons of Raivya, Arvavasu and Paravasu, were engaged by that
intelligent monarch, to assist him in the performance of the ceremony.
And, O son of Kunti, taking the permission of their father, they two went
to the sacrifice, while Raivya with Paravasu’s wife remained in the
hermitage. And it came to pass that one day, desirous of seeing his wife.
Paravasu returned home alone. And he met his father in the wood, wrapped
in the skin of a black antelope. And the night was far advanced and dark;
and Paravasu, blinded by drowsiness in that deep wood, mistook his father
for a straggling deer. And mistaking him for a deer, Paravasu, for the
sake of personal safety, unintentionally killed his father. Then, O son
of Bharata, after performing the funeral rites (of his father), he
returned to the sacrifice and there addressed his brother saying, ‘Thou
wilt never be able to perform this task unassisted. I again, have killed
our father, mistaking him for a deer. O brother, for me do thou observe a
vow, prescribed in the case of killing a Brahmana. O Muni, I shall be
able to perform this work (sacrifice), without any assistant.’ Arvavasu
said, ‘Do thou then thyself officiate at this sacrifice of the gifted
Vrihadyumna; and for thee will I, bringing my senses under perfect
control, observe the vow prescribed in the case of slaying a Brahmana.’

“Lomasa said, ‘Having observed the vow relative to the killing of a
Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his
brother arrive, Paravasu, in accents choked with malice, addressed
Vrihadyumna, saying, ‘O king, see that this slayer of a Brahmana enter
not into thy sacrifice, nor look at it. Even by a glance, the killer of a
Brahmana can, without doubt, do thee harm.’ O lord of men, immediately on
hearing this, the king ordered his attendants (to turn out Arvavasu). O
king, on being driven out by the king’s attendants, and repeatedly
addressed by them--‘O slayer of  a Brahmana--Arvavasu more than once
cried, ‘It is not I that have killed a Brahmana. Not did he own that he
had observed the vow for his own sake. He said that his brother had
committed the sin, and that he had freed him therefrom.’ Having said this
in anger, and being reprimanded by the attendants, the Brahmana sage of
austere penances, retired in silence into the woods. There betaking
himself to the severest penances, the great Brahmana sought the
protection of the Sun. Thereupon, the revelation teaching the mantra
relative to the worship of the Sun, became manifest unto him and that
eternal deity who obtaineth his share (of the sacrificial butter) first,
appeared before him in an embodied form.’

“Lomasa said, ‘The celestials, O king, were well pleased with Arvavasu
for his acts. And they made him engaged as the chief priest in the
sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then
Agni and the other celestials (of their own accord) bestowed boons on
Arvavasu. And they also prayed that his father might be restored to life.
He further prayed that his brother might be absolved from his sin; that
his father might have no recollection of his having been slain; that
Bharadwaja and Yavakri might both be restored to life; and that the solar
revelation might attain celebrity (on earth). Then the god said, ‘So be
it,’ and conferred on him other boons also. Thereat, O Yudhishthira, all
of these persons regained their life. Yavakri now addressed Agni and the
other deities, saying, ‘I had obtained a knowledge of all the Vedas, and
also practised penances. How came it then, O chiefs of the immortals,
that Raivya succeeded in killing me in that way?’ Thereupon the gods
said, ‘O Yavakri, never act again as those have done. What thou askest
about is quite possible, for thou hast learnt the Vedas without exertion,
and without the help of a preceptor. But this man (Raivya) bearing
various troubles, had satisfied his preceptor by his conduct, and
obtained (from the latter) the excellent Vedas through great exertions
and in a long time.’

“Lomasa said, ‘Having said this to Yavakri, and restored all those to
life, the celestials with Indra at their head, ascended to heaven. Here,
O Yudhishthira, is the sacred hermitage of that sage embellished with
trees bearing blossoms and fruits at all seasons. O tiger among kings,
dwelling at this spot, thou wilt be delivered from all thy sins.’”



SECTION CXXXIX

“Lomasa said, ‘O descendant of Bharata, O king, now hast thou left behind
the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O
son of Kunti, O bull among the descendants of Bharata, here flow before
thee the seven Gangas. This spot is pure and holy. Here Agni blazeth
forth without intermission. No son of Manu is able to obtain a sight of
this wonder. Therefore, O son of Pandu, concentrate your mind in order
that he may intently behold these tirthas. Now wilt thou see the
play-ground of the gods, marked with their footprints, as we have passed
the mountain Kala. We shall now ascend that white rock--the mountain
Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the
Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four
times as many Kimpurushas and Yakshas of various shapes and forms,
holding various weapons, attend upon Manibhadra, king of the Yakshas. In
these regions their power is very great. And in speed they are even as
the wind. They can, without doubt, displace even the lord of the
celestials from his seat. Protected by them, and also watched over by the
Rakshasas, these mountains have been rendered inaccessible. Therefore, O
son of Pritha, do thou concentrate thy thoughts. Besides these, O son of
Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We
shall have to meet them, and, therefore, O Kunti’s son, gather up thy
energies. O king the mountain Kailasa is six yojanas in height. It
contains a gigantic jujube tree. And, O son of Kunti, numberless gods and
Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas
pass this way, in going towards Kuvera’s palace. O king, protected by me,
as well as by the might of Bhimasena, and also in virtue of thy own
asceticism and self-command, do thou to-day mix with them. May king
Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this
mountain, and the Maruts and the twin Aswins, and all rivers and lakes,
vouchsafe thy safety. And, O effulgent one, mayst thou have safety from
all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear
thy roar from this golden mountain, sacred to Indra. O Goddess of high
fortune, in these mountainous regions, protect the king, worshipped by
all of the Ajamidha race. O daughter of the mountain (Himalaya), this
king is about to enter into these mountainous regions. Do thou,
therefore, confer protection upon him.’

“Having thus addressed the river, Lomasa bade Yudhishthira, saying, ‘Be
thou careful.’”

“Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore,
protect ye Krishna, and be not careless. Lomasa knows this place to be
certainly difficult of access. Therefore, do ye practise here the utmost
cleanliness.”

“Vaisampayana said, “He next addressed his brother Bhima of vast prowess,
saying, ‘O Bhimasena, do thou protect Krishna carefully. Whether Arjuna
be near or away, Krishna in times of danger ever seeketh protection from
thee alone.’”

“Then the high-souled monarch approached the twins, Nakula and Sahadeva,
and after smelling their heads, and rubbing their persons, with tears
said unto them, ‘Do not fear. Proceed, however, with caution.”’



SECTION CXL

“Yudhishthira said, ‘O Vrikodara, there are mighty and powerful invisible
spirits at this place. We shall, however, pass it, through the merit of
our asceticism and Agnihotra sacrifices. O son of Kunti, do thou
therefore, restrain thy hunger and thirst by collecting thy energies, and
also, O Vrikodara have recourse to thy strength and cleverness. O Kunti’s
son, thou hast heard what the sage (Lomasa) had said regarding mount
Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass
the spot. Or, O mighty Bhima of large eyes, do return from hence, taking
with thee Sahadeva, and all our charioteers, cooks, servants, cars,
horses, and Brahmanas worn out with travel, while I together with Nakula
and the sage Lomasa of severe austerities proceed, subsisting on the
lightest fare and observing vows. Do thou in expectation of my return,
cautiously wait at the source of the Ganga, protecting Draupadi till I
come back.’

“Bhima replied, ‘O descendant of Bharata, although this blessed princess
hath been sore afflicted by toil and distress, yet she easily proceedeth,
in the hope of beholding him of the white steeds (Arjuna). Thy dejection
also is already very great at not seeing the high-souled Arjuna, who
never retreateth from fight. O Bharata, it is superfluous then to say
that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection
will certainly increase. The Brahmanas had better return with our
servants, charioteers cooks and whomsoever else thou mayst command. I
never shall leave thee in these rugged and inaccessible mountainous
regions, infested by Rakshasas. And, O tiger among men, also this
princess of high fortune, ever devoted to her lords, desireth not to
return without thee. Sahadeva is always devoted to thee; he too will
never retrace his steps. His disposition is known to me. O king, O mighty
monarch, we are all eager to behold Savyasachin, and therefore, will we
all go together. If we are unable to go over this mountain in our cars,
abounding as it doth in defiles, well, we would go on foot. Trouble
thyself not, O king, I shall carry Panchala’s daughter wherever she will
be incapable of walking. O king, I have decided upon this. Therefore let
not thy mind be distracted. I shall also carry over inaccessible tracts
those tender-bodied heroes, the twins, the delight of their mother,
wherever they will be incapable of proceeding.’

“Yudhishthira said, ‘May thy strength increase, O Bhima, as thou speakest
thus, and as thou boldly undertakest to carry the illustrious Panchali
and these twins. Blessed be thou! Such courage dwelleth not in any other
individual. May thy strength, fame, merit, and reputation increase! O
long-armed one, as thou offerest to carry Krishna and our brothers the
twins, exhaustion and defeat never be thine!”

Vaisampayana said, “Then the charming Krishna said with a smile, ‘O
descendant of Bharata, I shall be able to go, and, therefore, be thou not
anxious on my account.’

“Lomasa said, ‘Access to the mountain, Gandhamadana, is only to be
obtained by dint of asceticism. Therefore, O son of Kunti, shall we all
practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and
myself shall then see him of the white steeds, O Kunti’s son.’”

Vaisampayana said, “O king, thus conversing together, they saw with
delight the extensive domains of Suvahu, situated on the Himalayas
abounding in horses and elephants, densely inhabited by the Kiratas and
the Tanganas, crowded by hundreds of Pulindas, frequented by the
celestials, and rife with wonders. King Suvahu, the lord of the Pulindas,
cheerfully received them at the frontiers of his dominions, paying them
proper respect. Having been thus received with honour, and having dwelt
comfortably at this place, they started for the mountain Himalaya, when
the sun shone brightly in the firmament. And, O king, having entrusted to
the care of the lord of the Pulindas, all their servants--Indrasena and
the others,--and the cooks and the stewards, and Draupadi’s
accoutrements, and every thing else, those mighty charioteers, the son of
the Kurus, endued with great prowess, set out from that country, and
began to proceed cautiously with Krishna,--all of them cheerful in the
expectation of beholding Arjuna.”

“Yudhishthira said, ‘O Bhimasena, O Panchali, and ye twins, hearken unto
my words. The acts done (by a person) in a former birth do not perish,
(without producing their effects). Behold! Even we have become rangers of
the wilderness. Even to see Dhananjaya, exhausted and distressed as we
are, we have to bear each other, and pass through impassable places. This
burneth me even as fire doth a heap of cotton. O hero, I do not see
Dhananjaya at my side. I reside in the wood with my younger brothers,
anxious for beholding him. This thought, as also the memory of that grave
insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the
invincible Partha of strong bow and incomparable energy, and who is the
immediate elder to Nakula. For this, O Vrikodara, I am miserable. In
order to see that hero, Dhananjaya, firm in promise, for these five years
have I been wandering in various tirthas, and beautiful forests and lakes
and yet I do meet with him. For this, O Vrikodara, I am miserable. I do
not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For
this, O Vrikodara, I am miserable. I do not see that foremost of Kurus,
accomplished in arms, skilful in fight, and matchless among bowmen. For
this, O Vrikodara, I am miserable. Distressed for I am I do not see that
son of Pritha, Dhananjaya, born under the influence of the star Phalguni;
ranging amidst foes even like Yama at the time of the universal
dissolution; possessed of the prowess of an elephant with the temporal
juice trickling down; endued with leonine shoulders; not inferior to
Sakra himself in prowess and energy; elder in years to the twins; of
white steeds; unrivalled in heroism; invincible; and wielding a strong
bow. For this, O Vrikodara, I am miserable. And he is always of a
forgiving temper,--even when insulted by the meanest individual. And he
conferreth benefit and protection to the righteous; but to that tortuous
person who by craft attempts to do him mischief, Dhananjaya is like unto
virulent poison, albeit that one were Sakra himself. And the mighty
Vibhatsu of immeasurable soul and possessing great strength, showeth
mercy and extendeth protection even to a foe when fallen. And he is the
refuge of us all and he crusheth his foes in fight. And he hath the power
to collect any treasure whatever, and he ministereth unto our happiness.
It was through his prowess that I had owned formerly measureless precious
jewels of various kinds which at present Syodhana hath usurped. It was by
his might, O hero, that I had possessed before that palatial amphitheatre
embellished with all manner of jewels, and celebrated throughout the
three worlds. O Pandu’s son, in prowess, Phalguni is like unto Vasudeva,
and in fight he is invincible and unrivalled, even like unto Kartavirya.
Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in
the wake of the invincible and most powerful Sankarshana (Valarama) and
Vasudeva. In strength of arms, and spirit, he is like unto Purandara
himself. And in swiftness, he is even as the wind, and in grace, as the
moon, and in ire, he is the eternal Death himself. O mighty-armed one,
with the object of beholding that war-like tiger among men, shall we
repair to the Gandhamadana mountain, where lies the hermitage of Nara and
Narayana at the site of the celebrated jujube tree, and which is
inhabited by the Yakshas. We shall see that best of mountains. And,
practising severe austerities only on foot we shall go to Kuvera’s
beautiful lake guarded by Rakshasas. That place cannot be reached by
vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible
people attain to that spot, O Bharata’s son. O Bhima, in order to see
Arjuna, thither shall we repair, in company, with Brahmanas of strict
vows, girding on our swords, and wielding our bows. Those only that are
impure, meet with flies gad-flies, mosquitoes, tigers, lions, and
reptiles, but the pure never come across them. Therefore, regulating our
fare, and restraining our senses, we shall go to the Gandhamadana,
desirous of seeing Dhananjaya.’”



SECTION CXLI

“Lomasa said, O sons of Pandu, ye have seen many a mountain, and river
and town and forest and beautiful tirtha; and have touched with your
hands the sacred waters. Now this way leads to the celestial mountain
Mandara; therefore be ye attentive and composed. Ye will now repair to
the residence of the celestials and the divine sages of meritorious
deeds. Here, O king, flows the mighty and beautiful river (Alakananda) of
holy water adored by hosts of celestials and sages, and tracing its
source to (the site of) the jujube tree. It is frequented and worshipped
by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls.
Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and
Angiras, chanted them at this spot. Here the lord of celestials
performeth with the Maruts his daily prayers. And the Sadhyas and the
Aswins attend on him. The sun, the moon and all the luminaries with the
planets resort to this river, alternately by day and by night. O highly
fortunate monarch, that protector of the world; Mahadeva, having a bull
for his mark, received on his head the fall of the waters of this river,
at the source of the Ganga. O children, approach this goddess of the six
attributes and bow down before her with concentrated minds.’

“Hearing the words of the high-souled Lomasa, the son of Pandu
reverentially worshipped the river (Ganga), flowing through the
firmament. And after having adored her the pious sons of Pandu resumed
their journey accompanied by the sages. And it came to pass that those
best of men beheld at a distance some white object of vast proportions,
even like Meru and stretching on all sides. And knowing that Pandu’s sons
were intent upon asking (him), Lomasa versed in speech said, ‘Hear, O
sons of Pandu! O best of men, what ye see before you, of vast proportions
like unto a mountain and beautiful as the Kailasa cliff, is a collection
of the bones of the mighty Daitya Naraka, Being placed on a mountain, it
looketh like one. The Daitya was slain by that Supreme Soul, the eternal
God Vishnu, for the good of the lord of celestials. Aiming at the
possession of Indra’s place, by the force of austere and Vedic lore, that
mighty-minded (demon) had practised austere penances for ten thousand
years. And on account of his asceticism, as also of the force and might
of his arms he had grown invincible and always harassed (Indra). And O
sinless one, knowing his strength and austerities and observance of
religious vows, Indra became agitated and was overwhelmed with fear. And
mentally he thought of the eternal deity, Vishnu. And thereat the
graceful lord of the universe, who is present everywhere, appeared and
stood before him manifest. And the sages and celestials began to
propitiate Vishnu with prayers. And in his presence even Agni of the six
attributes and of blazing beauty being overpowered by his effulgence,
became shorn of radiance and seeing before him the God Vishnu, the chief
of the celestials who wields the thunder-bolt, bowing with head down
readily apprised Vishnu of the source of his fear. Thereupon Vishnu said,
‘I know, O Sakra, that thy fear proceedeth from Naraka, that lord of the
Daityas. By the merit of his successful ascetic acts he aimeth at Indra’s
position. Therefore, for pleasing thee, I shall certainly sever his soul
from his body, although he hath achieved success in asceticism. Do thou,
lord of celestials, wait for a moment.’ Then the exceedingly powerful
Vishnu deprived (Naraka) of his senses (by striking him) with his hand.
And he fell down on the earth even like the monarch of mountains struck
by (thunder). He was thus slain by a miracle and his bones lie gathered
at this spot. Here also is manifest another deed of Vishnu’s. Once the
whole earth having been lost and sunk into the nether regions she was
lifted up by him in the shape of a boar having a single tusk.’

“Yudhishthira said, ‘O worshipful one, relate in particular how Vishnu,
the lord of the celestials, raised up the earth sunk a hundred yojanas?
In what manner also was that support of all created things--the goddess
Earth of high fortune--who dispenseth blessings and bringeth forth all
sorts of corn rendered stable? Through whose power had she sunk an
hundred yojanas below, and under what circumstances was exhibited this
greatest exploit of the Supreme Being? O chief of the twice-born race, I
wish to hear all about it in detail as it happened. Certainly, it is
known to thee.’

“Lomasa said, ‘O Yudhishthira, listen to all at length as I relate the
story, which thou hast asked me (to narrate). O child, in days of yore,
there was (once) a terrible time in the Krita Yuga when the eternal and
primeval Deity assumed the duties of Yama. And, O thou that never fallest
off, when the God of gods began to perform the functions of Yama, there
died not a creature while the births were as usual. Then there began to
multiply birds and beasts and kine, and sheep, and deer and all kinds of
carnivorous animals. O tiger among men and vanquisher of foes, then the
human race also increased by thousands even like unto a current of water.
And, O my son, when the increase of population had been so frightful, the
Earth oppressed with the excessive burden, sank down for a hundred
yojanas. And suffering pain in all her limbs, and being deprived of her
senses by excessive pressure, the earth in distress sought the protection
of Narayana, the foremost of the gods. The earth spake saying, ‘It is by
thy favour, O possessor of the six attributes, that I had been able to
remain so long in my position. But I have been overcome with burden and
now I cannot hold myself any longer. It behoveth thee, O adorable one, to
relieve this load of mine. I have sought thy protection. O lord; and do
thou, therefore, extend unto me thy favour.’ Hearing these words of hers,
the eternal lord, possessor of the six attributes, complaisantly said, in
words uttered in distinct letters. Vishnu said, ‘Thou need not fear, O
afflicted Earth, the bearer of all treasures. I shall act so that thou
mayst be made light.’

“Lomasa said, ‘Having thus dismissed the Earth, who hath the mountains
for her ear-rings, he suddenly became turned into a boar with one tusk,
and of exceeding effulgence. Causing terror with his glowing red eyes and
emitting fumes from his blazing lustre, he began to swell in magnitude in
that region. O hero, then holding the earth with his single radiant tusk
that being who pervadeth the Vedas, raised her up a hundred yojanas. And
while she was being thus raised, there ensued a mighty agitation and all
the celestials, together with the sages of ascetic wealth became
agitated. And heaven, and the firmament, and also the Earth were filled
with exclamations of Oh! and Alas! and neither the celestials nor men
could rest in peace. Then countless celestials together with the sages
went to Brahma, who was seated burning as it were in his (own) lustre.
Then approaching Brahma, the lord of celestials, and the witness of the
acts of all beings, they with folded hands spake the following words, ‘O
lord of the celestials, all created beings have become agitated and the
mobile and immobile creatures are restless. O lord of the celestials,
even the oceans are found to be agitated and this whole earth hath gone
down a hundred yojanas. What is the matter? And by whose influence is it
that the whole universe is in ferment? May it please thee to explain it
unto us without delay, for we are all bewildered.’ Thereupon Brahma
replied, ‘Ye immortals! do ye not entertain fear for the Asuras, in any
matter or place. Hearken, ye celestials, to the reason to which all this
commotion is owing! This agitation in the heavens hath been produced by
the influence of the illustrious Being who is omnipresent, eternal and
the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the
Earth, who had entirely sunk down hundred yojanas. This commotion hath
taken place in consequence of the earth being raised up. Know ye this and
dispel your doubts.’ The celestials said, ‘Where is that Being who with
pleasure raiseth up the Earth? O possessor of the six attributes, mention
unto us the place. Thither shall we repair.’ Brahma said ‘Go ye. May good
happen to you! Ye will find him resting in the Nandana (gardens). Yonder
is visible the glorious worshipful Suparna (Garuda). After having raised
the Earth, the Supreme Being from whom the world become manifest, flameth
even in the shape of a boar, like unto the all-consuming fire at the
universal dissolution. And on his beast is really to be seen the gem
Srivatsa. (Go) and behold that Being knowing no deterioration.’

“Lomasa said, ‘Then the celestials, placing the grandsire at their head,
came to that infinite Soul, and having listened to his praise, bade him
adieu and went back to whence they had come.’”

Vaisampayana said, “O Janamejaya, having heard this story, all the
Pandavas without delay and with alacrity, began to proceed by the way
pointed out by Lomasa.”



SECTION CXLII

Vaisampayana said, “O king, then those foremost of bowmen, of
immeasurable prowess, holding bows stringed at full stretch and equipped
with quivers and arrows and wearing finger-caps made of the guana-skin,
and with their swords on, proceeded with Panchali towards the
Gandhamadana, taking with them the best of Brahmanas. And on their way
they saw various lakes, and rivers and mountains and forests, and trees
of wide-spreading shade on mountain summits and places abounding in trees
bearing flowers and fruit in all seasons and frequented by celestials and
sages. And restraining their senses within their inner self and
subsisting on fruits and roots, the heroes passed through rugged regions,
craggy and difficult of passage, beholding many and various kinds of
beasts. Thus those high-souled ones entered the mountain inhabited by the
sages, the Siddhas and the celestials, and frequented by the Kinnaras and
the Apsaras. And, O lord of men, as those mighty heroes were entering the
mountain Gandhamandana, there arose a violent wind, attended with a heavy
shower. And owing to this, mighty clouds of dust bearing lots of dry
leaves, rose, and all on a sudden covered earth, air and firmament. And
when the heavens had been covered with dust nothing could be perceived,
neither could they (the Pandavas) speak to one another. And with eyes
enveloped with darkness and pushed by the wind carrying particles of
rocks they could not see one another. And there began to arrive mighty
sounds proceeding from the tree, and also from those breaking down
incessantly under the force of the wind, and falling to the ground. And
distracted by gusts of the wind, they thought, ‘Are the heavens falling
down; or the earth and the mountains being rent?’ And afraid of the wind,
they felt about with their hands and took shelter under the way-side tree
and ant-hills and in caverns. Then holding his bow and supporting Krishna
the mighty Bhimasena stood under a tree. And Yudhishthira the just with
Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire
with him took shelter in a rock. And Nakula together with Lomasa and
other Brahmanas of great asceticism stood in fright, each under a tree.
Then when the wind had abated and the dust subsided, there came down a
shower in torrents. There also arose a loud rattling noise, like unto the
thunder hurled; and quick-flashing lightning began to play gracefully
upon the clouds. And being helped on by the swift wind, showers of rain
poured down without intermissions, filling all sides round. And, O lord
of men, all around there began to flow many rivers covered with foam and
turbid with mud; and these bearing volumes of water spread over the
frothy rafts rushed down with tremendous roar uprooting trees. And
afterwards when that sound had ceased and the air had arisen they (each
of them) cautiously came out of their coverts and met together, O
descendant of Bharata. And then the heroes started for the mountain
Gandhamadana.”



SECTION CXLIII

Vaisampayana said, “When the high-souled sons of Pandu had proceeded only
two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and
afflicted as she was, the poor daughter of Panchala became faint, on
account of the hailstorm and also of her extreme delicacy. And trembling
with faintness, the black-eyed one supported herself on her thighs with
her plump arms, becoming (her graceful form). And thus resting for
support on her thighs resembling the trunk of an elephant, and which were
in contract with each other, she suddenly dropped upon the ground,
trembling like a plantain tree. And finding that the beautiful one was
falling down like a twisted creeper, Nakula ran forward and supported,
her. And he said, ‘O king, this black-eyed daughter of Panchala, being
weary, hath fallen down upon the ground. Do thou, therefore, tend her, O
son of Bharata. Undeserving as she is of misery, this lady of slow pace
hath been subject to great hardships, and she is also worn out with the
fatigues of the journey. O mighty king, do thou therefore, comfort her.’”

Vaisampayana said, “Having heard these words of Nakula, the king as also
Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her.
And finding her weak, and her countenance pale, the pious son of Kunti
began to lament in grief, taking her on his lap. Yudhishthira said.
‘Accustomed to ease, and deserving to sleep in wellprotected rooms, on
beds spread over with fine sheets, how doth this beautiful one sleep
prostrate on the ground! Alas! On my account (alone), the delicate feet
and the lotus-like face of this one deserving of all excellent things,
have contracted a dark-blue hue. O what have I done! Fool that I am,
having been addicted to dice, I have been wandering in the forest full of
wild beasts, taking Krishna in my company. This large-eyed one had been
bestowed by her father, the king of the Drupadas, in the hope that the
blessed girl would be happy, by obtaining the sons of Pandu for her
lords. It is on account of my wretched self, that without obtaining
anything hoped for, she sleepeth prostrate on the ground, tired with
hardships, sorrow and travel!”

Vaisampayana said, “While king Yudhishthira the just was lamenting thus,
Dhaumya with all the other principal Brahmanas came to the spot. And they
began to console him and to honour him with blessings. And they recited
mantras capable of dispelling Rakshasas and (to that end) also performed
rites. And on the mantras being recited by the great ascetics, in order
to the restoration of (Panchali’s) health, Panchali frequently touched by
the Pandavas with their soothing palms and fanned by cool breezes
surcharged with particles of water, felt ease, and gradually regained her
senses. And finding that exhausted poor lady restored to her senses, the
sons of Pritha, placing her on deer-skin, caused her to take rest. And
taking her feet of red soles, bearing auspicious marks, the twins began
to press them gently with their hands, scarred by the bow-string. And
Yudhishthira the just, the foremost of the Kurus, also comforted her and
addressed Bhima in the following words: ‘O Bhima, there yet remain many
mountains (before us), rugged, and inaccessible because of snow. How,
long-armed one, will Krishna pass over them?’ Thereupon Bhima said, ‘O
king, I myself shall carry thee, together with this princess and these
bulls among men, the twins; therefore, O king of kings, resign not thy
mind unto despair. Or, at thy bidding, O sinless one, Hidimava’s son, the
mighty Ghatotkacha, who is capable of ranging the skies and who is like
unto me in strength, will carry us all.’”

Vaisampayana said, “Then with Yudhishthira’s permission, Bhima thought of
his Rakshasa son. And no sooner was he thought of by his father, than the
pious Ghatotkacha made his appearance and, saluting the Pandavas and the
Brahmanas, stood with joined hands. And they also caressed him of mighty
arms. He then addressed his father, Bhimasena of dreadful prowess,
saying, ‘Having been thought of by thee I have come here with speed, in
order to serve thee. Do thou, O longarmed one, command me. I shall
certainly be able to perform whatever thou bidst.’ Hearing this,
Bhimasena hugged the Rakshasa to his breast.”



SECTION CXLIV

“Yudhishthira said, ‘O Bhima, let this mighty and heroic Rakshasa chief,
thy legitimate son, devoted to us, and truthful, and conversant with
virtue carry (his) mother (Draupadi) without delay. And, O possessor of
dreadful prowess, depending on the strength of thy arms, I shall reach
the Gandhamadana, unhurt, together with Panchala’s daughter.’”

Vaisampayana said, “Hearing the words of his brother, that tiger among
men, Bhimasena, commanded his son, Ghatotkacha, represser of foes,
saying, ‘O invincible son of Hidimva, this thy mother hath been sorely
tired. Thou art, again, strong and capable of going wherever thou likest.
Do thou therefore, O ranger of the skies, carry her. May prosperity
attend thee! Taking her on thy shoulders, thou shalt go in our company,
adopting a course not far overhead,--so that thou mayst not render her
uneasy.’ Thereat, Ghatotkacha said, ‘Even single-handed, I am able to
carry Yudhishthira the just, and Dhaumya, and Krishna, and the twins--and
what wonder then that I shall to-day carry them, when I have others to
assist me? And, O sinless one, hundreds of other heroic (Rakshasas),
capable of moving through the sky, and of assuming any shape at will,
will together carry you all with the Brahmanas.”

Vaisampayana said, “Saying this, Ghatotkacha carried Krishna in the midst
of the Pandavas, and the other (Rakshasas) also began to carry the
Pandavas. And by virtue of his native energy, Lomasa of incomparable
effulgence moved along the path of the Siddhas, like unto a second sun.
And at the command of the lord of the Rakshasas, those Rakshasas of
terrific prowess began to proceed, bearing all the other Brahmanas, and
beholding many a romantic wood. And they proceeded towards the gigantic
jujube tree. And carried by the Rakshasas of great speed, proceeding at a
rapid pace, the heroes passed over longextending ways quickly, as if over
short ones. And on their way they saw various tracts crowded with
Mlechchha people, and containing mines of diverse gems. And they also saw
hillocks teeming with various minerals, thronged with Vidyadharas,
inhabited on all sides by monkeys and Kinnaras and Kimpurushas, and
Gandharvas, and filled with peacocks, and chamaras, and apes, and rurus,
and bears, and gavayas, and buffaloes, intersected with a network of
rivulets, and inhabited by various birds and beasts, and beautified by
elephants, and abounding in trees and enraptured birds. After having thus
passed many countries, and also the Uttarakurus, they saw that foremost
of mountains, the Kailasa, containing many wonders. And by the side of
it, they beheld the hermitage of Nara and Narayana, with celestial trees
bearing flowers and fruits in all seasons. And they also beheld that
beautiful jujube of round trunk. And it was fresh; and of deep shade; and
of excellent beauty; and of thick, soft and sleek foliage; and healthful;
and having gigantic boughs; and wide-spreading; and of incomparable
lustre; and bearing full-grown, tasteful, and holy fruits dropping honey.
And this celestial tree was frequented by hosts of mighty sages, and was
always inhabited by various birds maddened with animal spirits. And it
grew at a spot devoid of mosquitoes and gad-flies, and abounding in
fruits and roots and water, and covered with green grass, and inhabited
by the celestials and the Gandharvas, and of smooth surface, and
naturally healthful, and beauteous and cool and of delicate feel. Having
reached that (tree) together with those bulls among Brahmanas, the
high-souled ones gently alighted from the shoulders of the Rakshasas.
Then in company with those bulls among the twice-born ones, the Pandavas
beheld that romantic asylum presided over by Nara and Narayana; devoid of
gloom; and sacred; and untouched by the solar rays; and free from those
rubs, viz. hunger, and thirst, heat and cold, and removing (all) sorrow;
and crowded with hosts of mighty sages; and adorned with the grace
proceeding from the Vedas, Saman, Rich, and Yajus; and, O king,
inaccessible to men who have renounced religion; and beautified with
offerings, and homas; and sacred; and well-swept and daubed; and shining
all around with offerings of celestial blossoms; and spread over with
altars of sacrificial fire, and sacred ladles and pots; and graced with
large water-jars, and baskets and the refuge of all beings; and echoing
with the chanting of the Vedas; and heavenly: and worthy of being
inhabited; and removing fatigue; and attended with splendour and of
incomprehensible merit; and majestic with divine qualities. And the
hermitage was inhabited by hosts of great sages, subsisting on fruits and
roots; and having their senses under perfect control; and clad in black
deer-skins; and effulgent like unto the Sun and Agni; and of souls
magnified by asceticism and intent on emancipation; and leading the
Vanaprastha mode of life; and of subdued senses; and identified with the
Supreme Soul; and of high fortune; and reciting Vaidic hymns. Then having
purified himself and restrained his senses, that son of Dharma, the
intelligent Yudhishthira of exceeding energy, accompanied by his
brothers, approached those sages. And all the great sages endued with
supernatural knowledge, knowing Yudhishthira arrived, received him
joyfully. And those sages engaged in the recitation of the Vedas, and
like unto fire itself, after having conferred blessings on Yudhishthira,
cheerfully accorded him fitting reception. And they gave him clean water
and flowers and roots. And Yudhishthira the just received with regard the
things gladly offered for his reception by the great sages. And then, O
sinless one, Pandu’s son together with Krishna and his brothers, and
thousands of Brahmanas versed in the Vedas and the Vendangas, entered
into that holy hermitage, like unto the abode of Sukra and pleasing the
mind with heavenly odours and resembling heaven itself and attended with
beauty. There the pious (Yudhishthira) beheld the hermitage of Nara and
Narayana, beautified by the Bhagirathi and worshipped by the gods and the
celestial sages. And seeing that hermitage inhabited by the Brahmarshis
and containing fruits dropping honey, the Pandavas were filled with
delight. And having reached that place, the high-souled ones began to
dwell with the Brahmanas. There beholding the holy lake Vinda, and the
mountain Mainaka, of golden summits and inhabited by various species of
birds, the magnanimous ones lived happily with joy. The son of Pandu
together with Krishna took pleasure in ranging excellent and captivating
woods, shining with flowers of every season; beauteous on all sides with
trees bearing blown blossoms; and bending down with the weight of fruits
and attended by the numerous male kokilas and of glossy foliage; and
thick and having cool shade and lovely to behold. They took delight in
beholding diverse beautiful lakes of limpid water and shining all round
with lotuses and lilies. And there, O lord, the balmy breeze bearing pure
fragrance, blew gladdening all the Pandavas, together with Krishna. And
hard by the gigantic jujube, the mighty son of Kunti saw the Bhagirathi
of easy descent and cool and furnished with fresh lotuses and having
stairs made of rubies and corals and graced with trees and scattered over
with celestial flowers, and gladsome to the mind. And at that spot,
frequented by celestials and sages, and extremely inaccessible, they,
after having purified themselves offered oblations unto the pitris and
the gods and the rishis in the sacred waters of the Bhagirathi. Thus
those bulls among men the heroic perpetuators of the Kuru race, began to
reside there with the Brahmanas offering oblations and practising
meditation. And those tigers among men, the Pandavas of the god-like
appearance, felt delight in witnessing the various amusements of
Draupadi.”



SECTION CXLV

Vaisampayana said, “There observing cleanliness, those tigers among men
dwelt for six nights, in expectation of beholding Dhananjaya. And it came
to pass that all of a sudden there blew a wind from the north-east and
brought a celestial lotus of a thousand petals and effulgent as the sun.
And Panchali saw that pure and charming lotus of unearthly fragrance,
brought by the wind and left on the ground. And having obtained that
excellent and beautiful lotus, that blessed one became exceedingly
delighted, O king, and addressed Bhimasena in the following words,
‘Behold, O Bhima, this most beautiful unearthly flower having within it
the very source of fragrance. It gladdenth my heart, O represser of foes.
This one shall be presented to Yudhishthira the just. Do thou, therefore,
procure others for my satisfaction--in order that I may carry them to our
hermitage in the Kamyaka. If, O Pritha’s son, I have found grace with
thee, do thou then procure others of this species in large numbers. I
wish to carry them to our hermitage.’ Having said this, the blameless
lady of beautiful glances approached Yudhishthira the just, taking the
flower. And knowing the desire of his beloved queen that bull among men,
Bhima of great strength, also set out, in order to gratify her. And
intent upon fetching the flowers, he began to proceed at rapid space,
facing the wind, in the direction from which the flower had come. And
taking the bow inlaid with gold on the back as also arrows like unto
venomous snakes, he proceeded as a lion in anger or an elephant in rut.
And all beings gazed at him, holding a mighty bow and arrows. And neither
exhaustion, nor langour, neither fear nor confusion, ever possessed the
son of Pritha and the offspring of Vayu (wind). And desirous of pleasing
Draupadi the mighty one, free from fear or confusion, ascended the peak
depending on the strength of his arms. And that slayer of foes began to
range that beautiful peak covered with trees, creepers and of black rocky
base; and frequented by Kinnaras; and variegated with minerals, plants,
beasts, and birds of various hues; and appearing like an upraised arm of
the Earth adorned with an entire set of ornaments. And that one of
matchless prowess proceeded, fixing his look at the slopes of the
Gandhamadana,--beautiful with flowers of every season--and revolving
various thoughts in his mind and with his ears, eyes and mind rivetted to
the spots resounding with the notes of male kokilas and ringing with the
hum of black bees. And like an elephant in rut ranging mad in a forest
that one of mighty prowess smelt the rare odour proceeding from the
flowers of every season. And he was fanned by the fresh breeze of the
Gandhamadana bearing the perfumes of various blossoms and cooling like
unto a father’s touch. On his fatigue being removed the down on his body
stood on end. And in this state that represser of foes for the flowers
began to survey all the mountain, inhabited by Yakshas and Gandharvas and
celestials and Brahmarshis. And brushed by the leaves of Saptachchada
tree, besmeared with fresh red, black and white minerals, he looked as if
decorated with lines of holy unguents drawn by fingers. And with clouds
stretching at its sides, the mountain seemed dancing with outspread
wings. And on account of the trickling waters of springs, it appeared to
be decked with necklaces of pearls. And it contained romantic caverns and
groves and cascades and caves. And there were excellent peacocks dancing
to the jingling of the bangles of the Apsaras. And its rocky surface was
worn away by the end of tusks of the elephants presiding over the
cardinal points. And with the waters of rivers falling down, the mountain
looked as if its clothes were getting loosened. And that graceful son of
the wind-god playfully and cheerfully went on, pushing away by his force
countless intertwisted creepers. And stags in curiosity gazed at him,
with grass in their mouths. And not having experienced fear (ever
before), they were unalarmed, and did not flee away. And being engaged in
fulfilling the desire of his love, the youthful son of Pandu, stalwart
and of splendour like unto the hue of gold; and having a body strong as a
lion; and treading like a mad elephant; and possessing the force of a mad
elephant; and having coppery eyes like unto those of a mad elephant; and
capable of checking a mad elephant began to range the romantic sides of
the Gandhamadana with his beautiful eyes uplifted; and displaying as it
were a novel type of beauty. And the wives of Yakshas and Gandharvas
sitting invisible by the side of their husbands, stared at him, turning
their faces with various motions. Intent upon gratifying Draupadi exiled
unto the woods, as he was ranging the beautiful Gandhamadana, he
remembered the many and various woes caused by Duryodhana. And he
thought, ‘Now that Arjuna sojourn in heaven and that I too have come away
to procure the flowers, what will our brother Yudhishthira do at present?
Surely, from affection and doubting their prowess, that foremost of men,
Yudhishthira, will not let Nakula and Sahadeva come in search of us. How,
again, can I obtain the flowers soon?’ Thinking thus, that tiger among
men proceeded in amain like unto the king of birds, his mind and sight
fixed on the delightful side of the mountain. And having for his
provisions on the journey the words of Draupadi, the mighty son of Pandu,
Vrikodara Bhima, endued with strength and the swiftness of the wind, with
his mind and sight fixed on the blooming slopes of the mountain,
proceeded speedily, making the earth tremble with his tread, even as doth
a hurricane at the equinox; and frightening herds of elephants and
grinding lions and tigers and deer and uprooting and smashing large trees
and tearing away by force plants and creepers, like unto an elephant
ascending higher and higher the summit of a mountain; and roaring
fiercely even as a cloud attended with thunder. And awakened by that
mighty roaring of Bhima, tigers came out of their dens, while other
rangers of the forest hid themselves. And the coursers of the skies
sprang up (on their wing) in fright. And herds of deer hurriedly ran
away. And birds left the trees (and fled). And lions forsook their dens.
And the mighty lions were roused from their slumber. And the buffaloes
stared. And the elephants in fright, leaving that wood, ran to more
extensive forests company with their mates. And the boars and the deer
and the lions and the buffaloes and the tigers and the jackals and the
gavayas of the wood began to cry in herds. And the ruddy geese, and the
gallinules and the ducks and the karandavas and the plavas and the
parrots and the male kokilas and the herons in confusion flew in all
directions, while some proud elephants urged by their mates, as also some
lions and elephants in rage, flew at Bhimasena. And as they were
distracted at heart through fear, these fierce animals discharging urine
and dung, set up loud yells with gapping mouths. Thereupon the
illustrious and graceful son of the wind-god, the mighty Pandava,
depending upon the strength of his arms, began to slay one elephant with
another elephant and one lion with another lion while he despatched the
others with slaps. And on being struck by Bhima the lions and the tigers
and the leopards, in fright gave loud cries and discharged urine and
dung. And after having destroyed these the handsome son of Pandu,
possessed of mighty strength, entered into the forest, making all sides
resound with his shouts. And then the long-armed one saw on the slopes of
the Gandhamadana a beautiful plantain tree spreading over many a yojana.
And like unto a mad lion, that one of great strength proceeded amain
towards that tree breaking down various plants. And that foremost of
strong persons--Bhima--uprooting innumerable plantain trunks equal in
height to many palm-trees (placed one above another), cast them on all
sides with force. And that highly powerful one, haughty like a male lion,
sent up shouts. And then he encountered countless beasts of gigantic
size, and stags, and monkeys, and lions, and buffaloes, and aquatic
animals. And what with the cries of these, and what with the shouts of
Bhima, even the beasts and birds that were at distant parts of the wood,
became all frightened. And hearing those cries of beasts and birds,
myriads of aquatic fowls suddenly rose up on wetted wings. And seeing
these fowls of water, that bull among the Bharatas proceeded in that
direction; and saw a vast and romantic lake. And that fathomless lake
was, as it were, being fanned by the golden plantain trees on the coast,
shaken by the soft breezes. And immediately descending into the lake
abounding in lilies and lotuses, he began to sport lustily like unto a
mighty maddened elephant. Having thus sported there for a long while, he
of immeasurable effulgence ascended, in order to penetrate with speed
into that forest filled with trees. Then the Pandava winded with all his
might his loud-blowing shell. And striking his arms with his hands, the
mighty Bhima made all the points of heaven resound. And filled with the
sounds of the shell, and with the shouts of Bhimasena, and also with the
reports produced by the striking of his arms, the caves of the mountain
seemed as if they were roaring. And hearing those loud arm-strokes, like
unto the crashing of thunder, the lions that were slumbering in the
caves, uttered mighty howls. And being terrified by the yelling of the
lions, the elephants, O Bharata, sent forth tremendous roars, which
filled the mountain. And hearing those sounds emitted, and knowing also
Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with
the view of doing good to Bhima, obstructed the path leading to heaven.
And thinking that he (Bhima) should not pass that way,(Hanuman) lay
across the narrow path, beautified by plantain trees, obstructing it for
the sake of the safety of Bhima. With the object that Bhima might not
come by curse or defeat, by entering into the plantain wood, the ape
Hanuman of huge body lay down amidst the plantain trees, being overcome
with drowsiness. And he began to yawn, lashing his long tail, raised like
unto the pole consecrated to Indra, and sounding like thunder. And on all
sides round, the mountains by the mouths of caves emitted those sounds in
echo, like a cow lowing. And as it was being shaken by the reports
produced by the lashing of the tail, the mountain with its summits
tottering, began to crumble all around. And overcoming that roaring of
mad elephants, the sounds of his tail spread over the varied slopes of
the mountain.

“On those sounds being heard the down of Bhima’s body stood on end; and
he began to range that plantain wood, in search of those sounds. And that
one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash: and
endued with the voice of the lightning-flash; and quick moving as the
lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman’s head
furnished with small lips, and coppery face and tongue, and red ears, and
brisk eyes, and bare white incisors sharpened at the edge.’ And his head
was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of asoka flowers.
And amidst the golden plantain trees, that one of exceeding effulgence
was lying like unto a blazing fire, with his radiant body. And that
slayer of foes as casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of monkeys,
of huge body, lying like unto the Himalaya, obstructing the path of
heaven. And seeing him alone in that mighty forest, the undaunted
athletic Bhima, of long arms, approached him with rapid strides, and
uttered a loud shout like unto the thunder. And at that shout of Bhima,
beasts and birds became all alarmed. The powerful Hanuman, however,
opening his eyes partially looked at him (Bhima) with disregard, with
eyes reddened with intoxication. And then smilingly addressing him,
Hanuman said the following words, ‘Ill as I am, I was sleeping sweetly.
Why hast thou awakened me? Thou shouldst show kindness to all creatures,
as thou hast reason. Belonging to the animal species, we are ignorant of
virtue. But being endued with reason, men show kindness towards
creatures. Why do then reasonable persons like thee commit themselves to
acts contaminating alike body, speech, and heart, and destructive of
virtue? Thou knowest not what virtue is, neither hast thou taken council
of the wise. And therefore it is that from ignorance, and childishness
thou destroyest the lower animals. Say, who art thou, and what for hast
thou come to the forest devoid of humanity and human beings? And, O
foremost of men, tell thou also, whither thou wilt go to-day. Further it
is impossible to proceed. Yonder hills are inaccessible. O hero, save the
passage obtained by the practice of asceticism, there is no passage to
that place. This is the path of the celestials; it is ever impassable by
mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken
unto my words. Thou canst not proceed further from this place. Therefore,
O lord, do thou desist. O chief of men, to-day in very way thou art
welcome to this place. If thou think it proper to accept my words, do
thou then, O best of men, rest here, partaking of fruits and roots, sweet
as ambrosia, and do not have thyself destroyed for naught.”



SECTION CXLVI

Vaisampayana said, “O represser of foes, hearing these words of the
intelligent monkey-chief, the heroic Bhima answered, ‘Who art thou? And
why also hast thou assumed the shape of a monkey? It is a Kshatriya--one
of a race next to the Brahmanas--that asketh thee. And he belongeth to
the Kuru race and the lunar stock, and was borne by Kunti in her womb,
and is one of the sons of Pandu, and is the off spring of the wind-god,
and is known by the name of Bhimasena.’ Hearing these words of the Kuru
hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto
that offspring of the wind-god (Bhimasena), saying, ‘I am a monkey, I
will not allow thee the passage thou desirest. Better desist and go back.
Do thou not meet with destruction.’ At this Bhimasena replied.
‘Destruction at anything else do I not ask thee about, O monkey. Do thou
give me passage. Arise! Do not come by grief at my hands.’ Hanuman said,
‘I have no strength to rise; I am suffering from illness. If go thou
must, do thou go by overleaping me.’ Bhima said, ‘The Supreme Soul void
of the properties pervadeth a body all over. Him knowable alone by
knowledge, I cannot disregard. And therefore, will I not overleap thee.
If I had not known Him from Whom become manifest all creatures, I would
have leapt over thee and also the mountain, even as Hanuman had bounded
over the ocean.’ Thereupon Hanuman said, ‘Who is that Hanuman, who had
bounded over the ocean? I ask thee, O best of men. Relate if thou canst.’
Bhima replied, “He is even my brother, excellent with every perfection,
and endued with intelligence and strength both of mind and body. And he
is the illustrious chief of monkeys, renowned in the Ramayana. And for
Rama’s queen, that king of the monkeys even with one leap crossed the
ocean extending over a hundred yojanas. That mighty one is my brother. I
am equal unto him in energy, strength and prowess and also in fight. And
able am I to punish thee. So arise. Either give me passage or witness my
prowess to-day. If thou do not listen to my bidding, I shall send thee to
the abode of Yama.”

Vaisampayana continued. “Then knowing him (Bhima) to be intoxicated with
strength, and proud of the might of his arms, Hanuman, slighting him at
heart, said the following words, ‘Relent thou, O sinless one. In
consequence of age, I have no strength to get up. From pity for me, do
thou go, moving aside my tail.’ Being thus addressed by Hanuman, Bhima
proud of the strength of his arms, took him for one wanting in energy and
prowess, and thought within himself, ‘Taking fast hold of the tail, will
I send this monkey destitute of energy and prowess, to the region of
Yama.’ Thereat, with a smile he slightingly took hold of the tail with
his left hand; but could not move that tail of the mighty monkey. Then
with both arms he pulled it, resembling the pole reared in honour of
Indra. Still the mighty Bhima could not raise the tail with both his
arms. And his eye-brows were contracted up, and his eyes rolled, and his
face was contracted into wrinkles and his body was covered with sweat;
and yet he could not raise it. And when after having striven, the
illustrious Bhima failed in raising the tail, he approached the side of
the monkey, and stood with a bashful countenance. And bowing down,
Kunti’s son, with joined hands, spake these words, ‘Relent thou, O
foremost of monkeys; and forgive me for my harsh words. Art thou a
Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of
curiosity. Tell me who thou art that hast assumed the shape of monkey, if
it be not a secret, O long-armed one, and if I can well hear it. I ask
thee as a disciple, and I, O sinless one, seek thy refuge.’ Thereupon
Hanuman said, ‘O represser of foes, even to the extent of thy curiosity
to know me, shall I relate all at length. Listen, O son of Pandu! O
lotus-eyed one, I was begotten by the wind-god that life of the
world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the
mighty monkey-kings, and monkey-chiefs used to wait upon that son of the
sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a
friendship subsisted between me and Sugriva, even as between the wind and
fire. And for some cause, Sugriva, driven out by his brother, for a long
time dwelt with me at the Hrisyamukh. And it came to pass that the mighty
son of Dasaratha the heroic Rama, who is Vishnu’s self in the shape of a
human being, took his birth in this world. And in company with his queen
and brother, taking his bow, that foremost of bowmen with the view of
compassing his father’s welfare, began to reside in the Dandaka forest.
And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana,
carried away his (Rama’s) queen by stratagem and force, deceiving, O
sinless one, that foremost of men, through the agency of a Rakshasa,
Maricha, who assumed the form of a deer marked with gem-like and golden
spots.”



SECTION CXLVII

Hanuman said, ‘And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the summit
of that mountain, with Sugriva, chief of the monkeys. Then a friendship
was contracted between him and the high-souled Raghava. And the latter,
having slain Vali installed Sugriva in the kingdom. And having obtained
the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in
search of Sita. And, O best of men, I too with innumerable monkeys set
out towards the south in quest of Sita, O mighty-armed one. Then a mighty
vulture Sampati by name, communicated the tidings that Sita was in the
abode of Ravana. Thereupon with the object of securing success unto Rama,
I all of a sudden bounded over the main, extending for a hundred yojanas.
And, O chief of the Bharatas, having by my own prowess crossed the ocean,
that abode of sharks and crocodiles, I saw in Ravana’s residence, the
daughter of king Janaka, Sita, like unto the daughter of a celestial. And
having interviewed that lady, Vaidehi, Rama’s beloved, and burnt the
whole of Lanka with its towers and ramparts and gates, and proclaimed my
name there, I returned. Hearing everything from me the lotus-eyed Rama at
once ascertained his course of action, and having for the passage of his
army constructed a bridge across the deep, crossed it followed by myriads
of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also
Ravana, the oppressor of the worlds together with his Rakshasa followers.
And having slain the king of the Rakshasas, with his brother, and sons
and kindred, he installed in the kingdom in Lanka the Rakshasa chief,
Vibhishana, pious, and reverent, and kind to devoted dependants. Then
Rama recovered his wife even like the lost Vaidic revelation. Then
Raghu’s son, Rama, with his devoted wife, returned to his own city,
Ayodhya, inaccessible to enemies; and that lord of men began to dwell
there. Then that foremost of kings, Rama was established in the kingdom.
Thereafter, I asked a boon of the lotus-eyed Rama, saying, ‘O slayer of
foes, Rama, may I live as long as the history of thy deeds remaineth
extant on earth!” Thereupon he said, ‘So be it. O represser of foes, O
Bhima, through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the view
that none might defeat or curse thee, have I obstructed thy passage to
this path trod by the immortals. This is one of the paths to heaven, for
the celestials; mortals cannot pass this way. But the lake in search of
which thou hast come, lieth even in that direction.”



SECTION CXLVIII

Vaisampayana continued, “Thus addressed, the powerful Bhimasena of mighty
arms, affectionately, and with a cheerful heart, bowed unto his brother,
Hanuman, the monkey-chief, and said in mild words, ‘None is more
fortunate than I am; now have I seen my elder brother. It is a great
favour shown unto me; and I have been well pleased with thee. Now I wish
that thou mayst fulfil this desire of mine. I desire to behold. O hero,
that incomparable form of thine, which thou at that time hadst had, in
bounding over the main, that abode of sharks and crocodiles. Thereby I
shall be satisfied, and also believe in thy words.’ Thus addressed, that
mighty monkey said with a smile, ‘That form of mine neither thou, not any
one else can behold. At that age, the state of things was different, and
doth not exist at present. In the Krita age, the state of things was one;
and in the Treta, another; and in the Dwapara, still another. Diminution
is going on this age; and I have not that form now. The ground, rivers,
plants, and rocks, and siddhas, gods, and celestial sages conform to
Time, in harmony with the state of things in the different yugas.
Therefore, do not desire to see my former shape, O perpetuator of the
Kuru race. I am conforming to the tendency of the age. Verily, Time is
irresistible’ Bhimasena said, ‘Tell me of the duration of the different
yugas, and of the different manners and customs and of virtue, pleasure
and profit, and of acts, and energy, and of life and death in the
different yugas.’ Thereupon Hanuman said, ‘O child, that yuga is called
Krita when the one eternal religion was extant. And in that best of
yugas, every one had religious perfection, and, therefore, there was no
need of religious acts. And then virtue knew no deterioration; nor did
people decrease. It is for this that this age is called Krita (perfect).
But in time the yuga had come to be considered as an inferior one. And, O
child, in the Krita age, there were neither gods, nor demons, nor
Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no
buying and selling. And the Sama, the Rich, and the Yajus did not exist.
And there was no manual labour. And then the necessaries of life were
obtained only by being thought of. And the only merit was in renouncing
the world. And during that yuga, there was neither disease, nor decay of
the senses. And there was neither malice, nor pride, nor hypocrisy, nor
discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor
covetousness. And for this, that prime refuge of Yogis, even the Supreme
Brahma, was attainable to all. And Narayana wearing a white hue was the
soul of all creatures. And in the Krita Yuga, the distinctive
characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were
natural and these ever stuck to their respective duties. And then Brahma
was the sole refuge, and their manners and customs were naturally adapted
to the attainment of Brahma and the objects of their knowledge was the
sole Brahma, and all their acts also had reference to Brahma. In this way
all the orders attained merit. And one uniform Soul was the object of
their meditation; and there was only one mantra (the Om), and there was
one ordinance. And although of different characteristics, all of them
followed a single Veda; and they had one religion. And according to the
divisions of time, they led the four modes of life, without aiming at any
object, and so they attained emancipation. The religion consisting in the
identification of self with Brahma indicates the Krita Yuga. And in the
Krita Yuga, the virtue of the four orders is throughout entire in
four-fold measure. Such is the Krita Yuga devoid of the three qualities.
Do thou also hear from me of the character of the Treta Yuga. In this
age, sacrifices are introduced, and virtue decreaseth by a quarter. And
Narayana (who is the Soul of all creatures) assumeth a red colour. And
men practise truth, and devote themselves to religion and religious
rites. And thence sacrifices and various religious observances come into
existence. And in the Treta Yuga people begin to devise means for the
attainment of an object; and they attain it through acts and gifts. And
they never deviate from virtue. And they are devoted to asceticism and to
the bestowal of gifts. And the four orders adhere to their respective
duties; and perform rites. Such are the men of the Treta Yuga. In the
Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a
yellow hue. And the Veda becometh divided into four parts. And then some
men retain (the knowledge of) the four Vedas, and some of three Vedas,
and some of one Veda, while others do not know even the Richs. And on the
Shastras becoming thus divided, acts become multiplied. And largely
influenced by passion, people engage in asceticism and gifts. And from
their incapacity to study the entire Veda, it becomes divided into
several parts. And in consequence of intellect having decreased, few are
established in truth. And when people fall off from truth, they become
subject to various diseases; and then lust, and natural calamities ensue.
And afflicted with these, people betake themselves to penances. And some
celebrate sacrifices, desiring to enjoy the good things of life, or
attain heaven. On the coming of the Dwapara Yuga, men become degenerate,
in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter
only of virtue abideth. And in the beginning of this iron age, Narayana
weareth a black hue. And the Vedas and the institutes, and virtue, and
sacrifices, and religious observances, fall into disuse. And (then) reign
iti[41], and disease, and lassitude, and anger and other deformities, and
natural calamities, and anguish, and fear of scarcity. And as the yugas
wane, virtue dwindles. And as virtue dwindles away, creatures degenerate.
And as creatures degenerate, their natures undergo deterioration. And the
religious acts performed at the waning of the yugas, produce contrary
effects. And even those that live for several yugas, conform to these
changes. O represser of foes, as regards thy curiosity to know me, I say
this,--Why should a wise person be eager to know a superfluous matter?
(Thus), O long-armed one, have I narrated in full what thou hadst asked
me regarding the characteristics of the different yugas. Good happen to
thee! Do thou return.’”



SECTION CXLIX

“Bhimasena said, ‘Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine own
shape.”

Vaisampayana continued, “Being thus addressed by Bhima, the monkey with a
smile showed him that form of his in which he had bounded over the main.
And wishing to gratify his brother, Hanuman assumed a gigantic body which
(both) in length and breadth increased exceedingly. And that monkey of
immeasurable effulgence stood there, covering the plantain grove
furnished with trees, and elevating himself to the height reached by the
Vindhya. And the monkey, having attained his lofty and gigantic body like
unto a mountain, furnished with coppery eyes, and sharp teeth, and a face
marked by frown, lay covering all sides and lashing his long tail. And
that son of the Kurus, Bhima, beholding that gigantic form of his
brother, wondered, and the hairs of his body repeatedly stood on end. And
beholding him like unto the sun in splendour, and unto a golden mountain,
and also unto the blazing firmament, Bhima closed his eyes. Thereupon
Hanuman addressed Bhima with a smile, saying, ‘O sinless one, thou art
capable of beholding my size up to this extent. I can, however, go on
swelling my size as long as I wish. And, O Bhima, amidst foes, my size
increaseth exceedingly by its own energy.’

Vaisampayana said, “Witnessing that dreadful and wonderful body of
Hanuman, like unto the Vindhya mountain, the son of the wind-god became
bewildered. Then with his down standing erect, the noble-minded Bhima,
joining his hands, replied unto Hanuman saying (there), ‘O lord, by me
have been beheld the vast dimensions of thy body. Do thou (now), O highly
powerful one, decrease thyself by thy own power. Surely I cannot look at
thee, like unto the sun risen, and of immeasurable (power), and
irrepressible, and resembling the mountain Mainaka. O hero, to-day this
wonder of my heart is very great, that thou remaining by his side, Rama
should have encountered Ravana personally. Depending on the strength of
thy arms, thou wert capable of instantly destroying Lanka, with its
warriors, and horses, elephants and chariots. Surely, O son of the
wind-god, there is nothing that is incapable of being achieved by thee;
and in fight, Ravana together with his followers was no match for thee
single-handed.”

Vaisampayana continued, “Thus addressed by Bhima, Hanuman, the chief of
monkeys, answered in affectionate words uttered in solemn accents. “O
mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena, that
worst of Rakshasas was no match for me. But if I had slain Ravana--that
thorn of the worlds--the glory of Raghu’s son would have been
obscured;--and for this it is that I left him alone. By slaying that lord
of the Rakshasas together with his followers, and bringing back Sita unto
his own city, that hero hath established his fame among men. Now, O
highly wise one, being intent on the welfare of thy brothers, and
protected by the wind-god, do thou go along a fortunate and auspicious
way. O foremost of the Kurus, this way will lead thee to the Saugandhika
wood. (Proceeding in this direction), thou wilt behold the gardens of
Kuvera, guarded by Yakshas and Rakshasas. Do thou not pluck the flowers
(there) personally by thy own force; for the gods deserve regard
specially from mortals. O best of the Bharata race, the gods confer their
favour (upon men), (being propitiated) by offerings, and homas, and
reverential salutations, and recitation of mantras, and veneration, O
Bharata. Do thou not, therefore, act with rashness, O child; and do thou
not deviate from the duties of thy order. Sticking to the duties of thy
order, do thou understand and follow the highest morality. Without
knowing duties and serving the old, even persons like unto Vrihaspati
cannot understand profit and religion. One should ascertain with
discrimination those cases in which vice goeth under the name of virtue,
and virtue goeth under the name of vice,--(cases) in which people
destitute of intelligence become perplexed. From religious observances
proceedeth merit; and in merit are established the Vedas; and from the
Vedas sacrifices come into existence; and by sacrifices are established
the gods. The gods are maintained by the (celebration of) sacrifices
prescribed by the Vedas and the religious ordinances; while men maintain
themselves by (following) the ordinances of Vrihaspati and Usanas and
also by these avocations, by which the world is maintained,--serving for
wages, (receiving) taxes, merchandise, agriculture and tending kine and
sheep. The world subsisteth by profession. The (study of the) three Vedas
and agriculture and trade and government constitutes, it is ordained by
the wise, the professions of the twice born ones; and each order
maintaineth itself by following the profession prescribed for it. And
when these callings are properly pursued, the world is maintained with
ease. If, however, people do not righteously lead their lives, the world
becometh lawless, in consequence of the want of Vedic merit and
government. And if people do not resort to (their) prescribed vocations,
they perish, but by regularly following the three professions, they bring
about religion. The religion of the Brahmanas consisteth in the knowledge
of the soul and the hue of that order alone is universally the same. The
celebration of sacrifices, and study and bestowal of gifts are well-known
to be the three duties common (to all these orders). Officiating at
sacrifices, teaching and the acceptance of gifts are the duties of a
Brahmana. To rule (the subjects) is the duty of the Kshatriya; and to
tend (cattle), that of the Vaisya, while to serve the twice-born orders
is said to be the duty of the Sudra. The Sudras cannot beg alms, or
perform homas, or observe vows; and they must dwell in the habitation of
their masters. Thy vocation, O son of Kunti, is that of the Kshatriya,
which is to protect (the subjects). Do thou carry out thy own duties, in
an humble spirit, restraining thy senses. That king alone can govern, who
taketh counsel of experienced men, and is helped by honest, intelligent
and learned ministers; but a king who is addicted to vices, meeteth with
defeat. Then only is the order of the world secured, when the king duly
punisheth and conferreth favours. Therefore, it is necessary to ascertain
through spies the nature of the hostile country, its fortified places and
the allied force of the enemy and their prosperity and decay and the way
in which they retain the adhesion of the powers they have drawn to their
side. Spies are among the important auxiliaries of the king; and tact,
diplomacy, prowess, chastisement, favour and cleverness lead to success.
And success is to be attained through these, either in separation, or
combined--namely, conciliation, gift, sowing dissensions, chastisement,
and sight. And, O chief of the Bharatas, polity hath for its root
diplomacy; and diplomacy also is the main qualification of spies. And
polity, if well judged conferreth success. Therefore, in matters of
polity the counsels of Brahmanas should be resorted to. And in secret
affairs, these should not be consulted,--namely, a woman, a sot, a boy, a
covetous person a mean-minded individual, and he that betrayeth signs of
insanity. Wise men only should be consulted, and affairs are to be
despatched through officers that are able. And polity must be executed
through persons that are friendly; but dunces should in all affairs be
excluded. In matters religious, pious men; and in matters of gain, wise
men; and in guarding families, eunuchs; and in all crooked affairs,
crooked men, must be employed. And the propriety or impropriety of the
resolution of the enemy, as also their strength or weakness, must be
ascertained through one’s own as well as hostile spies. Favour should be
shown to honest persons that have prudently sought protection; but
lawless and disobedient individuals should be punished. And when the king
justly punisheth and showeth favour, the dignity of the law is well
maintained, O son of Pritha, thus have I expounded, unto thee the hard
duties of kings difficult to comprehend. Do thou with equanimity observe
these as prescribed for thy order. The Brahmanas attain heaven through
merit, mortification of the senses, and sacrifice. The Vaisyas attain
excellent state through gifts, hospitality, and religious acts. The
Kshatriyas attain the celestial regions by protecting and chastising the
subjects, uninfluenced by lust, malice, avarice and anger. If kings
justly punish (their subjects), they go to the place whither repair
meritorious persons.’



SECTION CL

Vaisampayana said, “Then contracting that huge body of his, which he had
assumed at will, the monkey with his arms again embraced Bhimasena. And O
Bharata, on Bhima being embraced by his brother, his fatigue went off,
and all (the powers of body) as also his strength were restored. And
having gained great accession of strength, he thought that there was none
equal to him in physical power. And with tears in his eyes, the monkey
from affection again addressed Bhima in choked utterance, saying, ‘O
hero, repair to thy own abode. May I be incidentally remembered by thee
in thy talk! O best of Kurus, do not tell any one that I abide here. O
thou of great strength, the most excellent of the wives of the gods and
Gandharvas resort to this place, and the time of their arrival is nigh.
My eyes have been blessed (by seeing thee). And, O Bhima, having felt a
human being by coming in contact with thee, I have been put in mind of
that son of Raghu, who was Vishnu himself under the name of Rama, and who
delighted the heart of the world; and who was as the sun in regard to the
lotus face of Sita, and also to that darkness--Ravana. Therefore, O
heroic son of Kunti, let not thy meeting with me be fruitless. Do thou
with fraternal feeling ask of me a boon, O Bharata. If this be thy wish,
that going to Varanavata, I may destroy the insignificant sons of
Dhritarashtra--even this will I immediately do. Or if this be thy wish
that, that city may be ground by me with rocks, or that I may bind
Duryodhana and bring him before thee, even this will I do to-day, O thou
of mighty strength.’

Vaisampayana said, “Hearing those words of that high-souled one,
Bhimasena with a cheerful heart answered Hanuman, saying, ‘O foremost of
monkeys, I take all this as already performed by thee. Good happen to
thee. O mighty-armed one! I ask of thee this,--be thou well pleased with
me. O powerful one, on thy having become our protector, the Pandavas have
found help. Even by thy prowess shall we conquer all foes.” Thus
addressed, Hanuman said unto Bhimasena, ‘From fraternal feeling and
affection, I will do good unto thee, by diving into the army of thy foes
copiously furnished with arrows and javelins. And, O highly powerful one,
O hero, when thou shall give leonine roars, then shall I with my own, add
force to shouts. Remaining on the flagstaff of Arjuna’s car will I emit
fierce shouts that will damp the energy of thy foes. Thereby ye will slay
them easily.’ Having said this unto Pandu’s son, and also pointed him out
the way. Hanuman vanished at that spot.”



SECTION CLI

Vaisampayana said, “When that foremost of monkeys had gone away, Bhima,
the best of strong men, began to range the huge Gandhamadana along that
path. And he went on, thinking of Hanuman’s body and splendour unrivalled
on earth, and also of the greatness and dignity of Dasaratha’s son. And
proceeding in search of the place filled with lotuses of that kind, Bhima
beheld romantic woods, and groves, and rivers, and lakes graced with
trees bearing blossoms, and flowery woodlands variegated with various
flowers. And, O Bharata, he beheld herds of mad elephants besmeared with
mud, resembling masses of pouring clouds. And that graceful one went on
with speed, beholding by the wayside woods wherein there stood with their
mates deer of quick glances, holding the grass in their mouths. And
fearless from prowess, Bhimasena, as if invited by the breeze-shaken
trees of the forest ever fragrant with flowers, bearing delicate coppery
twigs, plunged into the mountainous regions inhabited by buffaloes, bears
and leopards. And on the way, he passed by lotus-lakes haunted by
maddened black-bees, having romantic descents and woods, and on account
of the presence of lotus-buds, appearing as if they had joined their
hands (before Bhima). And having for his provisions on the journey the
words of Draupadi, Bhima went on with speed, his mind and sight fixed on
the blooming slopes of the mountain. And when the sun passed the
meridian, he saw in the forest scattered over with deer, a mighty river
filled with fresh golden lotuses. And being crowded with swans and
Karandavas, and graced with Chakravakas, the river looked like a garland
of fresh lotuses put on by the mountain. And in that river that one of
great strength found the extensive assemblage of Saugandhika lotuses,
effulgent as the rising sun, and delightful to behold. And beholding it,
Pandu’s son thought within himself that his object had been gained, and
also mentally presented himself before his beloved worn out by exile.”



SECTION CLII

Vaisampayana said, “Having reached that spot, Bhimasena saw in the
vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by
lovely woods, and guarded by the Rakshasas. And it sprang from the
cascades contiguous to the abode of Kuvera. And it was beautiful to
behold, and was furnished with a wide-spreading shade and abounded in
various trees and creepers and was covered with green lilies. And this
unearthly lake was filled with golden lotuses, and swarmed with diverse
species of birds. And its banks were beautiful and devoid of mud. And
situated on the rocky elevation this expanse of excellent water was
exceedingly fair. And it was the wonder of the world and healthful and of
romantic sight. In that lake the son of Kunti saw, the water of ambrosial
taste and cool and light and clear and fresh; and the Pandava drank of it
profusely. And that unearthly receptacle of waters was covered with
celestial Saugandhika lotuses, and was also spread over with beautiful
variegated golden lotuses of excellent fragrance having graceful stalks
of lapis lazulis. And swayed by swans and Karandavas, these lotuses were
scattering fresh farina. And this lake was the sporting region of the
high-souled Kuvera, the king of the Yakshas. And it was held in high
regard by the Gandharvas the Apsaras and the celestials. And it was
frequented by the celestial sages and the Yakshas and the Kimpurushas and
the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And
as soon as he beheld that river and that unearthly lake, Kunti’s son,
Bhimasena of mighty strength became exceedingly delighted. And agreeably
to the mandate of their king, hundreds and thousands of Rakshasas, named
Krodhavasas, were guarding that lake, wearing uniforms and armed with
various weapons. And as that repressor of foes, Kunti’s son, the heroic
Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets
and equipped with weapons and girding his sword on, was fearlessly
proceeding, with the view of gathering the lotus, those (Rakshasas) saw
him and immediately began to address each other, shouting forth, ‘It
behoveth you to enquire for the errand on which this foremost of men,
clad in deer skins, and equipped with arms, hath come.’ Then they all
approached the effulgent Vrikodara of mighty arms and asked, ‘Who art
thou? Thou shouldst answer our questions. We see thee in the guise of an
ascetic and yet armed with weapons. O thou of mighty intelligence, do
thou unfold unto us the object with which thou hast come (hither).”



SECTION CLIII

“Bhima said, ‘I am the son of Pandu, and next by birth to Yudhishthira
the just, and my name is Bhimasena. O Rakshasas, I have come with my
brothers to the jujube named Visala. At that place, Panchali saw an
excellent Saugandhika lotus, which, of a certainty, was carried thither
by the wind from this region. She wisheth to have those flowers in
abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the
desire of my wedded wife of faultless features, and have come hither to
procure the flowers. Thereat the Rakshasas said, ‘O foremost of men, this
spot is dear unto Kuvera, and it is his sporting region. Men subject to
death cannot sport here. O Vrikodara. the celestial sages, and the gods
taking the permission of the chief of the Yakshas, drink of this lake,
and sport herein. And, O Pandava, the Gandharvas and the Apsaras also
divert themselves in this lake. That wicked person who, disregarding the
lord of treasures, unlawfully attempteth to sport here, without doubt,
meeteth with destruction. Disregarding him, thou seekest to take away the
lotuses from this place by main force. Why then dost thou say that thou
art the brother of Yudhishthira the just? First, taking the permission of
the lord of Yakshas, do thou drink of this lake and take away the
flowers. If thou dost not do this, thou shall not be able even to glance
at a single lotus Bhimasena said, ‘Ye Rakshasas, I do not see the lord of
wealth here And even if I did see that mighty king, I would not beseech
him Kshatriyas never beseech (any body). This is the eternal morality;
and I by no means wish to forsake the Kshatriya morality. And, further
this lotus-lake hath sprung from the cascades of the mountain; it hath
not been excavated in the mansion of Kuvera. Therefore it belongeth
equally to all creatures with Vaisravana. In regard to a thing of such a
nature, who goeth to beseech another?”

Vaisampayana said, “Having said this unto the Rakshasas, the mighty-armed
and exceedingly unforbearing Bhimasena of great strength plunged into the
lotus-lake. Thereat that powerful one was forbidden by the Rakshasas,
saying, ‘Do not do this;’ and they from all sides began to abuse him in
anger. But slighting these Rakshasas, that mighty one of dreadful prowess
plunged (farther and farther). Now they all prepared for opposing him.
And with eyes rolling, they upraised their arms, and rushed in wrath at
Bhimasena, exclaiming, ‘Seize him!’ ‘Bind him! Hew him! We shall cook
Bhimasena, and eat him up!’ Thereupon that one of great force, taking his
ponderous and mighty mace inlaid with golden plates, like unto the mace
of Yama himself, turned towards those, and then said, ‘Stay!’ At this,
they darted at him with vehemence, brandishing lances, and axes, and
other weapons. And wishing to destroy Bhima, the dreadful and fierce
Krodhavasas surrounded Bhima on all sides. But that one, being endued
with strength, had been begotten by Vayu in the womb of Kunti; and he was
heroic and energetic, and the slayer of foes, and ever devoted to virtue
and truth, and incapable of being vanquished by enemies through prowess.
Accordingly this high-souled Bhima defeating all the manoeuveres of the
foes, and breaking their arms, killed on the banks of the lake more than
a hundred, commencing with the foremost. And then witnessing his prowess
and strength, and the force of his skill, and also the might of his arms;
and unable to bear (the onset), those prime heroes all of a sudden fled
on all sides in bands.

“Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of
battle, and in confusion quickly fled towards the Kailasa cliff,
supporting themselves in the sky. Having thus by the exercise of his
prowess defeated those hosts, even as Sakra had defeated the armies of
Daityas and Danavas, he (Bhima), now that he had conquered the enemy,
plunged into the lake and began to gather the lotuses, with the object of
gaining his purpose. And as he drank of the waters, like unto nectar, his
energy and strength were again fully restored; and he fell to plucking
and gathering Saugandhika lotuses of excellent fragrance. On the other
hand, the Krodhavasas, being driven by the might of Bhima and exceedingly
terrified, presented themselves before the lord of wealth, and gave an
exact account of Bhima’s prowess and strength in fight. Hearing their
words, the god (Kuvera) smiled and then said, ‘Let Bhima take for Krishna
as many lotuses as he likes. This is already known to me.’ Thereupon
taking the permission of the lord of wealth, those (Rakshasas) renouncing
anger, went to that foremost of the Kurus, and in that lotus-lake beheld
Bhima alone, disporting in delight.”



SECTION CLIV

Vaisampayana said, “Then, O best of the Bharatas, Bhima began to collect
those rare unearthly, variegated and fresh flowers in abundance.

“And it came to pass that a high and violent wind, piercing to the touch,
and blowing about gravels, arose, portending battle. And frightful
meteors began to shoot, with thundering sounds. And being enveloped by
darkness, the sun became pale, his rays being obscured. And on Bhima
displaying his prowess, dreadful sounds of explosion rang through the
sky. And the earth began to tremble, and dust fell in showers. And the
points of the heavens became reddened. And beasts and birds began to cry
in shrill tones. And every thing became enveloped in darkness; and
nothing could be distinguished. And other evil omens besides these
appeared there. Witnessing these strange phenomena, Dharma’s son
Yudhishthira, the foremost of speakers, said, ‘Who is it that will
overcome us? Ye Pandavas who take delight in battle, good betide you! Do
ye equip yourselves. From what I see, I infer that the time for the
display of our prowess hath drawn nigh’. Having said this, the king
looked around. Then not finding Bhima, that represser of foes, Dharma’s
son, Yudhishthira, enquired of Krishna and the twins standing near
regarding his brother, Bhima, the doer of dreadful deeds in battle,
saying, ‘O Panchali, is Bhima intent upon performing some great feat, or
hath that one delighting in daring deeds already achieved some brave
deed? Portending some great danger, these omens have appeared all around,
indicating a fearful battle.’ When Yudhishthira said this, his beloved
queen, the high-minded Krishna of sweet smiles, answered him, in order to
remove his anxiety. ‘O king, that Saugandhika lotus which to-day had been
brought by the wind. I had out of love duly shown unto Bhimasena; and I
had also said unto that hero, If thou canst find many of this species,
procuring even all of them, do thou return speedily,--O Pandava, that
mighty armed one, with the view of gratifying my desire, may have gone
towards the north-east to bring them.’ Having heard these words of hers,
the king said unto twins, ‘Let us together follow the path taken by
Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and
weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna.
I am convinced and it is plain that Bhima hath dived into the forest; for
it is long since he hath gone, and in speed he resembleth the wind, and
in clearing over the ground, he is swift like unto Vinata’s son, and he
will ever leap into the sky, and alight at his will. O Rakshasas, we
shall follow him through your prowess. He will not at first do any wrong
to the Siddhas versed in the Vedas. O best of the Bharatas, saying, ‘So
be it,’ Hidimava’s son and the other Rakshasas who knew the quarter where
the lotus lake of Kuvera was situated, started cheerfully with Lomasa,
bearing the Pandavas, and many of the Brahmanas. Having shortly reached
that spot, they saw that romantic lake covered with Saugandhika and other
lotuses and surrounded by beautiful woods. And on its shores they beheld
the high-souled and vehement Bhima, as also the slaughtered Yakshas of
large eyes, with their bodies, eyes, arms and thighs smashed, and their
heads crushed. And on seeing the high-souled Bhima, standing on the shore
of that lake in an angry mood, and with steadfast eyes, and biting his
lip, and stationed on the shore of the lake with his mace upraised by his
two hands, like unto Yama with his mace in his hand at the time of the
universal dissolution. Yudhishthira the just, embraced him again and
again, and said in sweet words, ‘O Kaunteya, what hast thou done? Good
betide thee! If thou wishest to do good unto me, thou shouldst never
again commit such a rash act, nor offend the gods.’ Having thus
instructed the son of Kunti, and taken the flowers those god-like ones
began to sport in that very lake. At this instant, the huge-bodied
warders of the gardens, equipped with rocks for weapons, presented
themselves at the spot. And seeing Yudhishthira the just and the great
sage Lomasa and Nakula and Sahadeva and also the other foremost of
Brahmanas, they all bowed themselves down in humility. And being pacified
by Yudhishthira the just, the Rakshasas became satisfied. And with the
knowledge of Kuvera, those foremost of Kurus for a short time dwelt
pleasantly at that spot on the slopes of the Gandhamadana, expecting
Arjuna.”



SECTION CLV

Vaisampayana said, “Once upon a time Yudhishthira, while living at that
place, addressed Krishna, his brother, and the Brahmanas, saying, ‘By us
have been attentively seen one after another sacred and auspicious
tirthas, and woods, delightful to beheld, which had ere this been visited
by the celestials and the high-souled sages, and which had been
worshipped by the Brahmanas. And in various sacred asylums we have
performed ablutions with Brahmanas, and have heard from them the lives
and acts of many sages, and also of many royal sages of yore, and other
pleasant stories. And with flowers and water have the gods been
worshipped by us. And with offerings of fruits and roots as available at
each place we have gratified the pitris. And with the high-souled ones
have we performed ablutions in all sacred and beautiful mountains and
lakes, and also in the highly sacred ocean. And with the Brahmanas we
have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in
the Yamuna, and in the Narmada, and in various other romantic tirthas.
And having passed the source of the Ganga, we have seen many a lovely
hill and the Himalaya mountains, inhabited by various species of birds,
and also the jujube named Visala, where there is the hermitage of Nara
and Narayana. And (finally) we have beheld this unearthly lake, held in
veneration by the Siddhas, the gods and the sages. In fact, O foremost of
Brahmanas, we have one by one carefully seen all celebrated and sacred
spots in company with the high-souled Lomasa. Now, O Bhima, how shall we
repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do
thou think of the means of entering (the same).”

Vaisampayana said, “When that king had said this, an aerial voice spake,
saying. ‘Thou will not be able to go to that inaccessible spot. By this
very way, do thou repair from this region of Kuvera to the place whence
thou hadst come even to the hermitage of Nara and Narayana, known by the
name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of
Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas
and the Charanas. Having passed that, O Partha, thou wilt proceed to the
hermitage of Arshtisena, and from thence thou wilt behold the abode of
Kuvera.’ Just at that moment the breeze became fresh, and gladsome and
cool and redolent of unearthly fragrance; and it showered blossoms, And
on hearing the celestial voice from the sky, they all were amazed,--more
specially those earthly rishis and the Brahmanas. On hearing this mighty
marvel, the Brahmana Dhaumya, said, ‘This should not be gainsaid. O
Bharata, let this be so.’ Thereupon, king Yudhishthira obeyed him. And
having returned to the hermitage of Nara and Narayana, he began to dwell
pleasantly, surrounded by Bhimasena and his other brothers, Panchali the
Brahmanas.”



SECTION CLVI

Vaisampayana continued, “Thus dwelling with the Brahmanas in that best of
mountains, in expectation of Arjuna’s return, when the Pandavas had grown
confident and when all those Rakshasas together with Bhima’s son had
departed, one day while Bhimasena was away, a Rakshasa all of a sudden
carried off Yudhishthira the just and the twins and Krishna. That
Rakshasa (in the guise of a Brahmana) had constantly remained in the
company of the Pandavas, alleging that he was a high-class Brahmana,
skilled in counsel, and versed in all the Sastras. His object was to
possess himself of the bows, the quivers and the other material
implements belonging to the Pandavas; and he had been watching for an
opportunity of ravishing Draupadi. And that wicked and sinful one was
named Jatasura. And, O king of kings, Pandu’s son (Yudhishthira) had been
supporting him, but knew not that wretch like unto a fire covered with
ashes.

“And once on a day while that represser of foes, Bhimasena, was out a
hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter
in different directions and seeing those vow-observing great rishis, of
ascetic wealth, viz.; Lomasa and the rest, away for bathing and
collecting flowers, assumed a different form, gigantic and monstrous and
frightful; and having secured all the arms (of the Pandavas) as also
Draupadi, that wicked one fled away taking the three Pandavas. Thereupon
that son of Pandu, Sahadeva, extricated himself with exertion, and by
force snatched the sword named Kausika from the grasp of the enemy and
began to call Bhimasena, taking the direction in which that mighty one
had gone. And on being carried off Yudhishthira the just, addressed him
(that Rakshasa), saying, ‘O stupid one, thy merit decreaseth (even by
this act of thine). Dost thou not pay heed unto the established order of
nature? Whether belonging to the human race, or to the lower orders, all
pay regard to virtue,--more specially the Rakshasas. In the first
instance, they knew virtue better than others. Having considered all
these, thou ought to adhere to virtue. O Rakshasa, the gods, the pitris,
the Siddhas, the rishis, the Gandharvas, the brutes and even the worms
and ants depend for their lives on men; and thou too liveth through that
agency. If prosperity attendeth the human race, thy race also prospereth;
and if calamities befall the former, even the celestials suffer grief.
Being gratified by offerings, do the gods thrive. O Rakshasa, we are the
guardians, governors and preceptors of kingdoms. If kingdoms become
unprotected, whence can proceed prosperity and happiness? Unless there be
offence, a Rakshasa should not violate a king. O man-eating one, we have
committed no wrong, ever so little. Living on vighasa, we serve the gods
and others to the best of our power. And we are never intent upon bowing
down to our superiors and Brahmanas. A friend, and one confiding, and he
whose food hath been partaken of, and he that hath afforded shelter,
should never be injured. Thou hast lived in our place happily, being duly
honoured. And, O evil-minded one, having partaken of our food, how canst
thou carry us off? And as thy acts are so improper and as thou hast grown
in age without deriving any benefit and as thy propensities are evil, so
thou deservest to die for nothing, and for nothing wilt thou die to-day.
And if thou beest really evil-disposed and devoid of all virtue, do thou
render us back our weapons and ravish Draupadi after fight. But if
through stupidity thou must do this deed, then in the world thou wilt
only reap demerit and infamy O Rakshasa, by doing violence to this female
of the human race, thou hast drunk poison, after having shaken the
vessel.’ Thereupon, Yudhishthira made himself ponderous to the Rakshasa.
And being oppressed with the weight, he could not proceed rapidly as
before. Then addressing Draupadi, Nakula and Sahadeva, Yudhishthira said,
‘Do ye not entertain any fear of this wretched Rakshasa, I have checked
his speed. The mighty-armed son of the Wind-god may not be far away; and
on Bhima coming up at the next moment, the Rakshasa will not live.’ O
king, staring at the Rakshasa bereft of sense, Sahadeva addressed
Yudhishthira, the son of Kunti, saying, ‘What can be more meritorious for
a Kshatriya than to fall in fight, or defeat a foe? O repressor of foes,
we will fight and either this one will slay us, or we shall slay him, O
mighty-armed one. Verily this is the place and time. O king. And, O thou
of unfailing prowess, the time hath come for the display of our Kshatriya
virtue. It behoveth us to attain heaven either by gaining victory or
being slain. If the sun sets to-day, the Rakshasa living yet, O Bharata,
I will not any more say that I am a Kshatriya. Ho! Ho! Rakshasa. say! I
am Pandu’s son, Sahadeva. Either, after having killed me, carry off this
lady, or being slain, lie senseless here.’

“Madri’s son, Sahadeva, was speaking thus, when Bhimasena made his
appearance, with a mace in his hand, like unto Vasava himself wielding
the thunder-bolt. And here he saw his two brothers and the noble-minded
Draupadi (on the shoulders of the demon), and Sahadeva on the ground
rebuking the Rakshasa and also that stupid Rakshasa himself deprived of
sense by Fate, going round in different directions through bewilderment
caused by Destiny. And finding his brothers and Draupadi being carried
off, Bhima of mighty strength was fired with wrath, and addressed the
Rakshasa, saying, ‘I had ere this found thee out for a wicked wight from
thy scrutiny of our weapons; but as I had no apprehension of thee, so I
had not slain thee at that time. Thou wert in the disguise of a
Brahmana--nor didst thou say anything harsh unto us. And thou didst take
delight in pleasing us. And thou also didst not do us wrong. And,
furthermore, thou wert our guest. How could I, therefore, slay thee, who
wert thus innocent of offence, and who wert in the disguise of a
Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him,
goes to hell. Further, thou canst not be killed before the time cometh.
Surely to-day thou hast reached the fullness of thy time in as much as
thy mind hath been thus turned by the wonder-performing Fate towards
carrying off Krishna. By committing thyself to this deed, thou hast
swallowed up the hook fastened to the line of Fate. So like unto a fish
in water, whose mouth hath been hooked, how canst thou live to-day? Thou
shall not have to go whither thou intendest to, or whither thou hadst
already gone mentally; but thou shall go whither have repaired Vaka and
Hidimva.’

“Thus addressed by Bhima, the Rakshasa in alarm put them down; and being
forced by Fate, approached for fight. And with his lips trembling in
anger he spake unto Bhima, saying, ‘Wretch! I have not been bewildered; I
had been delaying for thee. To day will I offer oblations of thy blood to
those Rakshasas who, I had heard, have been slain by thee in fight’ Thus
addressed, Bhima, as if bursting with wrath, like unto Yama himself at
the time of the universal dissolution, rushed towards the Rakshasa,
licking the corners of his mouth and staring at him as he struck his own
arms with the hands. And seeing Bhima waiting in expectation of fight,
the Rakshasa also darted towards him in anger, like unto Vali towards the
wielder of the thunderbolt, repeatedly gaping and licking the corners of
his mouth. And when a dreadful wrestling ensued between those two, both
the sons of Madri, waxing exceeding wroth rushed forward; but Kunti’s
son, Vrikodara, forbade them with a smile and said, ‘Witness ye! I am
more than a match for this Rakshasa. By my own self and by my brothers,
and by my merit, and by my good deeds, and by my sacrifices, do I swear
that I shall slay this Rakshasa.’ And after this was said, those two
heroes, the Rakshasa and Vrikodara challenging each other, caught each
other by the arms. And they not forgiving each other, then there ensued a
conflict between the infuriated Bhima and the Rakshasa, like unto that
between a god and a demon. And repeatedly uprooting trees, those two of
mighty strength struck each other, shouting and roaring like two masses
of clouds. And those foremost of athletes, each wishing to kill the
other, and rushing at the other with vehemence, broke down many a
gigantic tree by their thighs. Thus that encounter with trees,
destructive of plants, went on like unto that between the two brothers
Vali and Sugriva--desirous of the possession of a single woman.
Brandishing trees for a moment, they struck each other with them,
shouting incessantly. And when all the trees of the spot had been pulled
down and crushed into fibres by them endeavouring to kill each other,
then, O Bharata, those two of mighty strength, taking up rocks, began to
fight for a while, like unto a mountain and a mighty mass of clouds. And
not suffering each other, they fell to striking each other with hard and
large crags, resembling vehement thunder-bolts. Then from strength
defying each other, they again darted at each other, and grasping each
other by their arms, began to wrestle like unto two elephants. And next
they dealt each other fierce blows. And then those two mighty ones began
to make chattering sounds by gnashing their teeth. And at length, having
clenched his fist like a five-headed snake, Bhima with force dealt a blow
on the neck of the Rakshasa. And when struck by that fist of Bhima, the
Rakshasa became faint, Bhimasena stood, catching hold of that exhausted
one. And then the god-like mighty-armed Bhima lifted him with his two
arms, and dashing him with force on the ground, the son of Pandu smashed
all his limbs. And striking him with his elbow, he severed from his body
the head with bitten lips and rolling eyes, like unto a fruit from its
stem. And Jatasura’s head being severed by Bhimasena’s might, he fell
besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima
presented himself before Yudhishthira, and the foremost Brahmanas began
to eulogise him (Bhima) even as the Marutas (eulogise) Vasava.”



SECTION CLVII

Vaisampayana continued, “On that Rakshasa having been slain, that lord,
the royal son of Kunti, returned to the hermitage of Narayana and began
to dwell there. And once on a time, remembering his brother Jaya
(Arjuna), Yudhishthira summoned all his brothers, together with Draupadi
and said these words, ‘We have passed these four years peacefully ranging
the woods. It hath been appointed by Vibhatsu that about the fifth year
he will come to that monarch of mountains, the excellent cliff Sweta,
ever graced with festivities held by blooming plants and maddened Kokilas
and black bees, and peacocks, and chatakas and inhabited by tigers, and
boars and buffaloes, and gavayas, and deer, and ferocious beasts; and
sacred; and lovely with blown lotuses of a hundred and a thousand petals,
and blooming lilies and blue lilies and frequented by the celestials and
the Asuras. And we also, eagerly anxious of meeting him on his arrival
have made up our minds to repair thither. Partha of unrivalled prowess
hath appointed with me, saying, ‘I shall remain abroad for five years,
with the object of learning military science.’ In the place like unto the
region of the gods, shall we behold the wielder of Gandiva, arrive after
having obtained the weapons.’ Having said this, the Pandava summoned the
Brahmanas, and the sons of Pritha having gone round the ascetics of rigid
austerities and thereby pleased them, informed them of the matter
mentioned above. Thereupon the Brahmanas gave their assent, saying, ‘This
shall be attended by prosperity and welfare. O foremost of the Bharatas,
these troubles shall result in happiness. O pious one, gaining the earth
by the Kshatriya virtue, thou shall govern it.’ Then in obedience to
these words of the ascetics, that represser of foes, Yudhishthira, set
out with his brothers and those Brahmanas, followed by the Rakshasa and
protected by Lomasa. And that one of mighty energy, and of staunch vows,
with his brothers, at places went on foot and at others were carried by
the Rakshasas. Then king Yudhishthira, apprehending many troubles,
proceeded towards the north abounding in lions and tigers and elephants.
And beholding on the way the mountain Mainaka and the base of the
Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher
and higher up the mountain, he reached on the seventeenth day the sacred
slopes of the Himalayas. And, O king, not far from the Gandhamadana,
Pandu’s son beheld on the sacred slopes of the Himavan covered with
various trees and creepers the holy hermitage of Vrishaparva surrounded
by blossoming trees growing near the cascades. And when those repressers
of foes, the sons of Pandu, had recovered from fatigue, they went to the
royal sage, the pious Vrishaparva and greeted him. And that royal sage
received with affection those foremost of Bharatas, even as his own sons.
And those repressers of foes passed there seven nights, duly regarded.
And when the eighth day came, taking the permission of that sage
celebrated over the worlds, they prepared to start on their journey. And
having one by one introduced unto Vrishaparva those Brahmanas, who, duly
honoured, remained in his charge as friends; and having also entrusted
the highsouled Vrishaparva with their remaining robes, the sons of Pandu,
O king, left in the hermitage of Vrishaparva their sacrificial vessels
together with their ornaments and jewels. And wise and pious and versed
in every duty and having a knowledge of the past as well as the future,
that one gave instructions unto those best of the Bharatas, as unto his
own sons. Then taking his permission those high-souled ones set out
towards the north. And as they set out the magnanimous Vrishaparva
followed them to a certain distance. Then having entrusted the Pandavas
unto the care of the Brahmanas and instructed and blessed them and given
directions concerning their course, Vrishaparva of mighty energy retraced
his steps.

“Then Kunti’s son, Yudhishthira of unfailing prowess, together with his
brothers, began to proceed on foot along the mountain path, inhabited by
various kinds of beasts. And having dwelt at the mountain slopes, densely
overgrown with trees, Pandu’s son on the fourth day reached the Sweta
mountain, like unto a mighty mass of clouds, abounding in streams and
consisting of a mass of gold and gems. And taking the way directed by
Vrishaparva, they reached one by one the intended places, beholding
various mountains. And over and over they passed with ease many
inaccessible rocks and exceedingly impassable caves of the mountain. And
Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on in
a body and none grew tired. And those highly fortunate ones arrived at
the sacred and mighty mountain resounding with the cries of birds and
beasts and covered with various trees and creepers and inhabited by
monkeys, and romantic and furnished with many lotus-lakes and having
marshes and extensive forests. And then with their down standing erect,
they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented
by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and
inhabited by herds of elephants and thronged with lions and tigers and
resounding with the roars of Sarabhas and attended by various beasts. And
the war-like sons of Pandu gradually entered into the forest of the
Gandhamadana, like unto the Nandana gardens, delightful to the mind and
heart and worthy of being inhabited and having beautiful groves. And as
those heroes entered with Draupadi and the high-souled Brahmanas, they
heard notes uttered by the mouths of birds, exceedingly sweet and
graceful to the ear and causing delight and dulcet and broken by reason
of excess of animal spirits. And they saw various trees bending under the
weight of fruits in all seasons, and ever bright with flowers--such as
mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks and
lakuchas and plantains and aquatic reeds and parvatas and champakas and
lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris and
jujbes and figs and glomerous figs and banians and aswatthas and khirikas
and bhall atakas and amalkas and bibhitakas and ingudas and karamardas
and tindukas of large fruits--these and many others on the slopes of the
Gandhamadana, clustered with sweet and nectarine fruits. And besides
these, they beheld champakas and asokas and ketakas and vakulas and
punnagas and saptaparnas and karnikaras, and patals, and beautiful
kutajas and mandaras, and lotuses, and parijatas, and kovidaras and
devadarus, and salas, and palmyra palms, and tamalas, and pippalas, and
salmalis and kinsukas, and singsapas, and saralas and these were
inhabited by Chakoras, and wood-peckers and chatakas, and various other
birds, singing in sweet tones pleasing to the ear. And they saw lakes
beautiful on all sides with aquatic birds, and covered all around with
kumudas, and pundarikas, and kokanadas, and utpalas, and kalharas, and
kamalas and thronged on all sides with drakes and ruddy geese, and
ospreys, and gulls and karandavas, and plavas, and swans, and cranes, and
shags, and other aquatic birds. And those foremost of men saw those
lotus-lakes beautified with assemblages of lotuses, and ringing with the
sweet hum of bees, glad, and drowsy on account of having drunk the
intoxicating honey of lotuses, and reddened with the farina falling from
the lotuscups. And in the groves they beheld with their hens peacocks
maddened with desire caused by the notes of cloud-trumpets; and those
woods-loving glad peacocks drowsy with desire, were dancing, spreading in
dalliance their gorgeous tails, and were crying in melodious notes. And
some of the peacocks were sporting with their mates on kutaja trees
covered with creepers. And some sat on the boughs of the kutajas,
spreading their gorgeous tails, and looking like crowns worn by the
trees. And in the glades they beheld the graceful sindhuvaras like unto
the darts of Cupid. And on the summits of the mountain, they saw blooming
karnikaras bearing blossoms of a golden hue, appearing like ear-rings of
excellent make. And in the forest they saw blossoming kuruvakas, like
unto the shafts of Cupid, which smiteth one with desire and maketh him
uneasy. And they saw tilakas appearing like unto beauty-spots painted on
the forehead of the forest. And they saw mango trees graced with blossoms
hummed over by black bees, and serving the purpose of Cupid’s shafts. And
on the slopes of the mountain there were diverse blossoming trees,
looking lovely, some bearing flowers of a golden hue, and some, of the
hue of the forest-conflagration, and some, red and some sable, and some
green like unto lapises. And besides these, there were ranges of salas
and tamalas and patalas and vakula trees, like unto garlands put on by
the summits of mountain. Thus gradually beholding on the slopes of the
mountain many lakes, looking transparent like crystal, and having swans
of white plumage and resounding with cries of cranes, and filled with
lotuses and lilies, and furnished with waters of delicious feel; and also
beholding fragrant flowers, and luscious fruits, and romantic lakes, and
captivating trees, the Pandavas penetrated into the forest with eyes
expanded with wonder. And (as they proceeded) they were fanned by the
breeze of balmy feel, and perfumed by kamalas and utpalas and kalharas
and pundarikas. Then Yudhishthira pleasantly spake unto Bhima saying,
‘Ah! O Bhima, beautiful is this forest of the Gandhamadana. In this
romantic forest there are various heavenly blossoming wild trees and
creepers, bedecked with foliage and fruit, nor are there any trees that
do not flower. On these slopes of the Gandhamadana, all the trees are of
sleek foliage and fruit. And behold how these lotus-lakes with fullblown
lotuses, and ringing with the hum of black bees, are being agitated by
elephants with their mates. Behold another lotus-lake girt with lines of
lotuses, like unto a second Sree in an embodied form wearing garlands.
And in this excellent forest there are beautiful ranges of woods, rich
with the aroma of various blossoms, and hummed over by the black bees.
And, O Bhima, behold on all sides the excellent sporting ground of the
celestials. By coming here, we have attained extra-human state, and been
blessed. O Partha, on these slopes of the Gandhamadana, yon beautiful
blossoming trees, being embraced by creepers with blossoms at their tops,
look lovely. And, O Bhima, hark unto the notes of the peacocks crying
with their hens on the mountain slopes. And birds such as chakoras, and
satapatras, and maddened kokilas, and parrots, are alighting on these
excellent flowering trees. And sitting on the twigs, myriads of
jivajivakas of scarlet, yellow and red hues, are looking at one another.
And the cranes are seen near the spots covered with green and reddish
grass, and also by the side of the cascades. And those birds,
bhringarajas, and upachakras, and herons are pouring forth their notes
charming to all creatures. And, lo! with their mates, these elephants
furnished with four tusks, and white as lotuses, are agitating that large
lake of the hue of lapises. And from many cascades, torrents high as
several palmyra palms (placed one upon another) are rushing down from the
cliffs. And many argent minerals splendid, and of the effulgence of the
sun, and like unto autumnal clouds, are beautifying this mighty mountain.
And in some places there are minerals of the hue of the collyrium, and in
some those like unto gold, in some, yellow orpiment and in some,
vermilion, and in some, caves of red arsenic like unto the evening clouds
and in some, red chalk of the hue of the rabit, and in some, minerals
like unto white and sable clouds; and in some, those effulgent as the
rising sun, these minerals of great lustre beautify the mountain. O
Partha, as was said by Vrishaparva, the Gandharvas and the Kimpurushas,
in company with their loves, are visible on the summits of the mountain.
And, O Bhima, there are heard various songs of appropriate measures, and
also Vedic hymns, charming to all creatures. Do thou behold the sacred
and graceful celestial river Mahaganga, with swans, resorted to by sages
and Kinnaras. And, O represser of foes, see this mountain having
minerals, rivulets, and beautiful woods and beasts, and snakes of diverse
shapes and a hundred heads and Kinnaras, Gandharvas and Apsaras.’”

Vaisampayana said, “Having attained excellent state, those valiant and
warlike repressers of foes with Draupadi and the high-souled Brahmanas
were exceedingly delighted at heart, and they were not satiated by
beholding that monarch of mountains. Thereafter they saw the hermitage of
the royal sage Arshtishena, furnished with flowers and trees bearing
fruits. Then they went to Arshtishena versed in all duties of rigid
austerities, skeleton-like, and having muscles bare.”



SECTION CLVIII

Vaisampayana continued, “Having approached that one, whose sins had been
consumed by asceticism, Yudhishthira announced his name, and gladly
greeted him, bending his head. And then Krishna, and Bhima, and the
devout twins, having bowed down their heads unto the royal sage, stood
(there) surrounding him. And that priest of the Pandavas, the virtuous
Dhaumya, also duly approached that vow-observing sage. And by his
prophetic eye that virtuous Muni had already known (the identity of)
those foremost of the Kurus, the sons of Pandu. And he said unto them.
‘Be ye seated.’ And that one of rigid austerities, after having duly
received that chief of the Kurus, when the latter with his brothers had
seated himself enquired after his welfare saying, ‘Dost thou not turn thy
inclination upon untruth? And art thou intent upon virtue? And. O Partha,
hath not thy attention to thy father and thy mother diminished? Are all
thy superiors, and the aged, and those versed in the Vedas, honoured by
thee? And O Pritha’s son, dost thou not turn thy inclination unto sinful
acts? And dost thou, O best of the Kurus, properly know how to perform
meritorious acts, and to eschew wicked deeds? Dost thou not exalt
thyself? And are pious men gratified, being honoured by thee? And even
dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth
not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy
ancestors, by charity, and religious observances, and asceticism, and
purity, and candour, and forgiveness? And dost thou go along the way
taken by the royal sages? On the birth of a son in their (respective)
lines, the Pitris in their regions, both laugh and grieve, thinking--Will
the sinful acts of this son of ours harm us, or will meritorious deeds
conduce to our welfare? He conquereth both the worlds that payeth homage
unto his father, and mother, and preceptor, and Agni, and fifthly, the
soul.’ Yudhishthira said, ‘O worshipful one, those duties have been
mentioned by thee as excellent. To the best of my power I duly and
properly discharge them.’

Arshtishena said, ‘During the Parvas sages subsisting on air and water
come unto this best of the mountains ranging through the air. And on the
summits of the mountain are seen amorous Kimpurushas with their
paramours, mutually attached unto each other; as also, O Partha, many
Gandharvas and Apsaras clad in white silk vestments; and lovely-looking
Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and
Uragas, and others. And on the summits of the mountain are heard, during
the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O
foremost of the Bharatas, even by staying here, ye shall hear those
sounds; do ye by no means feel inclined to repair thither. Further, O
best of the Bharata race, it is impossible, to proceed beyond this. That
place is the sporting-region of the celestials. There is no access
thither for mortals. O Bharata, at this place all creatures bear ill-will
to, and the Rakshasas chastise, that man who committeth aggression, be it
ever so little. Beyond the summit of this Kailasa cliff, is seen the path
of the celestial sages. If any one through impudence goeth beyond this,
the Rakshasas slay him with iron darts and other weapons. There, O child,
during the Parvas, he that goeth about on the shoulders of men, even
Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And
when that lord of all the Rakshasas is seated on the summit, all
creatures behold him like unto the sun arisen, O best of Bharatas, that
summit is the sporting-garden of the celestials, and the Danavas, and the
Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth
the Lord of treasures, the sweet notes of his song are heard all over the
Gandhamadana. O child, O Yudhishthira, here during the Parvas, all
creatures see and hear marvels like this. O Pandavas, till ye meet with
Arjuna, do ye stay here, partaking of luscious fruits, and the food of
the Munis. O child as thou hast come hither, do thou not betray any
impertinence. And, O child, after living here at thy will and diverting
thyself as thou listest, thou wilt at length rule the earth, having
conquered it by the force of thy arms.’”



SECTION CLIX

Janamejaya said, “How long did my great grandsires, the highsouled sons
of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And
what did those exceedingly powerful ones, gifted with manliness, do? And
what was the food of those high-souled ones, when those heroes of the
worlds dwelt (there)? O excellent one, do thou relate all about this. Do
thou describe the prowess of Bhimasena, and what that mighty-armed one
did in the mountain Himalayan. Surely, O best of Brahmanas, he did not
fight again with the Yakshas. And did they meet with Vaisravana? Surely,
as Arshtishena said, the lord of wealth cometh thither. All this, O thou
of ascetic wealth, I desire to hear in detail. Surely, I have not yet
been fully satisfied by hearing about their acts.”

Vaisampayana continued, “Having heard from that one of incomparable
energy, (Arshtishena), that advice conducive to their welfare, those
foremost of the Bharatas, began to behave always accordingly. Those best
of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten
by the Munis, and luscious fruit, and the flesh of deer killed with
unpoisoned shafts and various kinds of pure honey. Living thus, they
passed the fifth year, hearing to various stories told by Lomasa. O lord,
saying, ‘I shall be present when occasion ariseth,’ Ghatotkacha, together
with all the Rakshasas, had ere this already gone away. Those magnanimous
ones passed many months in the hermitage of Arshtishena, witnessing many
marvels. And as the Pandavas were sporting there pleasantly, there came
to see them some complacent vow-observing Munis and Charanas of high
fortune, and pure souls. And those foremost of the Bharata race conversed
with them on earthly topics. And it came to pass that when several days
has passed, Suparna all of a sudden carried off an exceedingly powerful
and mighty Naga, living in the large lake. And thereupon that mighty
mountain began to tremble, and the gigantic trees, break. And all the
creatures and the Pandavas witnessed the wonder. Then from the brow of
that excellent mountain, the wind brought before the Pandavas various
fragrant and fair blossoms. And the Pandavas, and the illustrious
Krishna, together with their friends, saw those unearthly blossoms of
five hues. And as the mighty-armed Bhimasena was seated at ease upon the
mountain, Krishna addressed him, saying, ‘O best of the Bharata race, in
the presence of all the creatures, these flowers of five hues, carried by
the force of the wind raised by Suparna, are falling in amain on the
river Aswaratha. In Khandava thy high-souled brother, firm in promise,
had baffled Gandharvas and Nagas and Vasava himself, and slain fierce
Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding
prowess and the might of thy arms is great, and irrepressible, and
unbearable like unto the might of Sakra. O Bhimasena, terrified with the
force of thy arms, let all the Rakshasas betake themselves to the ten
cardinal points, leaving the mountain. Then will thy friends be freed
from fear and affliction, and behold the auspicious summit of this
excellent mountain furnished with variegated flowers. O Bhima, I have for
long cherished this thought in my mind,--that protected by the might of
thy arms, I shall see that summit.’

“Thereupon, like a high-mettled bull that hath been struck, Bhimasena,
considering himself as censured by Draupadi, could not bear (that). And
that Pandava of the gait of a lion or a bull, and graceful, and generous,
and having the splendour of gold, and intelligent, and strong, and proud,
and sensitive, and heroic, and having red eyes, and broad shoulders, and
gifted with the strength of mad elephants, and having leonine teeth and a
broad neck, and tall like a young sala tree, and highsouled, and graceful
in every limb, and of neck having the whorls of a shell and mighty-armed,
took up his bow plaited at the back with gold, and also his sword. And
haughty like unto a lion, and resembling a maddened elephant, that strong
one rushed towards that cliff, free from fear or affliction. And all the
creatures saw him equipped with bows and arrows, approaching like a lion
or a maddened elephant. And free from fear or affliction, the Pandava
taking his mace, proceeded to that monarch of mountains causing the
delight of Draupadi. And neither exhaustion, nor fatigue, nor lassitude,
nor the malice (of others), affected that son of Pritha and the Wind-god.
And having arrived at a rugged path affording passage to one individual
only, that one of great strength ascended that terrible summit high as
several palmyra palms (placed one upon another). And having ascended that
summit, and thereby gladdened Kinnaras, and great Nagas, and Munis, and
Gandharvas, and Rakshasas, that foremost of the Bharata line, gifted with
exceeding strength described the abode of Vaisravana, adorned with golden
crystal palaces surrounded on all sides by golden walls having the
splendour of all gems, furnished with gardens all around, higher than a
mountain peak, beautiful with ramparts and towers, and adorned with
door-ways and gates and rows of pennons. And the abode was graced with
dallying damsels dancing around, and also with pennons waved by the
breeze. And with bent arms, supporting himself on the end of his bow, he
stood beholding with eagerness the city of the lord of treasures. And
gladdening all creatures, there was blowing a breeze, carrying all
perfumes, and of a balmy feel. And there were various beautiful and
wonderful trees of diverse hues resounding with diverse dulcet notes. And
at that place the foremost of the Bharatas surveyed the palace of the
Lord of the Rakshasas scattered with heaps of gems, and adorned with
variegated garlands. And renouncing all care of life the mighty-armed
Bhimasena stood motionless like a rock, with his mace and sword and bow
in his hands. Then he blew his shell making the down of his adversaries
stand erect; and twanging his bow-string, and striking his arms with the
hands he unnerved all the creatures. Thereat with their hairs standing
erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in
the direction of those sounds. And taken by the arms of the Yakshas and
Rakshasas the flamed maces and clubs and swords and spears and javelins
and axes, and when, O Bharata, the fight ensued between the Rakshasas and
Bhima, the latter by arrows cut off the darts, javelins and axes of those
possessing great powers of illusion, and he of exceeding strength with
arrows pierced the bodies of the roaring Rakshasas, both of those that
were in the sky, and of those that remained on the earth. And Bhima of
exceeding strength was deluged with the mighty sanguine rain sprung from
the bodies of the Rakshasas with maces and clubs in their hands and
flowing on all sides from their persons. And the bodies and hands of the
Yakshas and Rakshasas were seen to be struck off by the weapon discharged
by the might of Bhima’s arms. And then all the creatures saw the graceful
Pandava densely surrounded by the Rakshasas, like unto the Sun enveloped
by clouds. And even as the Sun surrounds everything with his rays, that
mighty-armed and strong one of unfailing prowess, covered all with arrows
destroying foes. And although menacing and uttering yells, the Rakshasas
did not see Bhima embarrassed. Thereupon, with their bodies mangled, the
Yakshas afflicted by fear, Bhimasena began to utter frightful sounds of
distress, throwing their mighty weapons. And terrified at the wielder of
a strong bow, they fled towards the southern quarter, forsaking their
maces and spears and swords and clubs and axes. And then there stood,
holding in his hands darts and maces, the broad-chested and mighty-armed
friend of Vaisravana, the Rakshasa named Maniman. And that one of great
strength began to display his mastery and manliness. And seeing them
forsake the fight, he addressed them with a smile, ‘Going to Vaisravana’s
abode, how will ye say unto that lord of wealth, that numbers have been
defeated by a single mortal in battle?’ Having said this unto them that
Rakshasa, taking in his hands clubs and javelins and maces, set out and
rushed towards the Pandava. And he rushed in amain like a maddened
elephant. Bhimasena pierced his sides with three choice arrows. And the
mighty Maniman, on his part, in wrath taking and flourishing a tremendous
mace hurled it at Bhimasena. Thereupon Bhimasena beset with innumerable
shafts sharpened on stones, hurled that mighty mace in the sky, dreadful,
and like unto the lightning flash. But on reaching the mace those shafts
were baffled; and although discharged with force by that adept at hurling
the mace, still they could not stay its career. Then the mighty Bhima of
dreadful prowess, baffled his (the Rakshasa’s) discharge by resorting to
his skill in mace-fighting. In the meanwhile, the intelligent Rakshasa
had discharged a terrible iron club, furnished with a golden shaft. And
that club, belching forth flames and emitting tremendous roars, all of a
sudden pierced Bhima’s right arm and then fell to the ground. On being
severely wounded by that club, that bowman, Kunti’s son, of immeasurable
prowess, with eyes rolling in ire, took up his mace. And having taken
that iron mace, inlaid with golden plates, which caused the fear of foes
and brought on their defeat, he darted it with speed towards the mighty
Maniman, menacing (him) and uttering shouts. Then Maniman on his part,
taking his huge and blazing dart, with great force discharged it at
Bhima, uttering loud shouts. Thereat breaking the dart with the end of
his mace, that mighty-armed one skilled in mace-fighting, speedily rushed
to slay him, as Garuda (rushed) to slay a serpent. Then all of a sudden,
advancing ahead in the field, that mighty-armed one sprang into the sky
and brandishing his mace hurled it with shouts. And like unto the
thunder-bolt hurled by Indra, that mace like a pest, with the speed of
the wind destroyed the Rakshasa and then fell to the ground. Then all the
creatures saw that Rakshasa of terrible strength slaughtered by Bhima,
even like a bull slain by a lion. And the surviving Rakshasas seeing him
slain on the ground went towards the east, uttering frightful sounds of
distress.’”



SECTION CLX

Vaisampayana said, “Hearing various sounds resounding in the caves of the
mountain and not seeing Bhimasena, Kunti’s son, Ajatasatru and the twin
sons of Madri and Dhaumya and Krishna and all the Brahmanas and the
friends (of the Pandavas), were filled with anxiety. Thereupon,
entrusting Draupadi to the charge of Arshtishena and equipped in their
arms, those valiant and mighty charioteers together began to ascend the
summit of the mountain. And having reached the summit, as those
repressors of foes and mighty bowmen and powerful charioteers they were
looking about, saw Bhima and those huge Rakshasas of mighty strength and
courage weltering in a state of unconsciousness having been struck down
by Bhima. And holding his mace and sword and bow, that mighty-armed one
looked like Maghavan, after he had slain the danava hosts. Then on seeing
their brother, the Pandavas, who had attained excellent state, embraced
him and sat down there. And with those mighty bowmen, that summit looked
grand like heaven graced by those foremost of celestials, the highly
fortunate Lokapalas. And seeing the abode of Kuvera and the Rakshasas,
lying slain on the ground, the king addressed his brother who was seated,
saying, ‘Either it be through rashness, or through ignorance, thou hast,
O Bhima, committed a sinful act. O hero, as thou art leading the life of
an anchorite, this slaughter without cause is unlike thee. Acts, it is
asserted by those versed in duties, as are calculated to displease a
monarch, ought not to be committed. But thou hast, O Bhimasena, committed
a deed which will offend even the gods. He that disregarding profit and
duty, turneth his thoughts to sin must, O Partha, reap the fruit of his
sinful actions. However, if thou seekest my good, never again commit such
a deed.’”

Vaisampayana continued, “Having said this to his brother, Vrikodara the
virtuous, the highly energetic and firm-minded son of Kunti, Yudhishthira
versed in the particulars of (the science of) profit, ceased, and began
to reflect on that matter.”

“On the other hand, the Rakshasas that had survived those slain by Bhima
fled in a body towards the abode of Kuvera. And they of exceeding
fleetness having speedily reached Vaisravana’s abode, began to utter loud
cries of distress, being afflicted with the fear of Bhima. And, O king
bereft of their weapons and exhausted and with their mail besmeared with
gore and with dishevelled hair they spake unto Kuvera, saying. ‘O lord,
all thy foremost Rakshasas fighting with maces and clubs and swords and
lances and barbed darts, have been slain. O lord of treasures, a mortal,
trespassing into the mountain, hath, singlehanded, slaughtered all thy
Krodhovasa Rakshasas assembled together. And, O lord of wealth, there lie
the foremost of the Yakshas and Rakshasas senseless and dead, having been
struck down; and we have been let off through his favour. And thy friend,
Maniman also hath been slain. All this hath been done by a mortal. Do
thou what is proper, after this.’ Having heard this, that lord of all the
Yaksha hosts waxing wroth, with eyes reddened in anger, exclaimed,
‘What!’ And hearing of Bhima’s second (act of) aggression, that lord of
treasures, the king of the Yakshas, was filled with wrath, and said.
‘Yoke’ (the horses). Thereat unto a car of the hue of dark clouds, and
high as a mountain summit, they yoked steeds having golden garments. And
on being yoked unto the car, those excellent horses of his, graced with
every noble quality and furnished with the ten auspicious curls of hair
and having energy and strength, and adorned with various gems and looking
splendid, as if desirous of speeding like the wind, began to neigh at
each other the neighing emitted at (the hour of) victory. And that divine
and effulgent king of the Yakshas set out, being eulogised by the
celestials and Gandharvas. And a thousand foremost Yakshas of reddened
eyes and golden lustre and having huge bodies, and gifted with great
strength, equipped with weapons and girding on their swords, followed
that high-souled lord of treasures. And coursing through the firmament
they (the steeds) arrived at the Gandhamadana, as if drawing forward the
sky with their fleetness. And with their down standing erect, the
Pandavas saw that large assemblage of horses maintained by the lord of
wealth and also the highsouled and graceful Kuvera himself surrounded by
the Yaksha hosts. And seeing those mighty charioteers the son of Pandu,
possessed of great strength, equipped with bows and swords, Kuvera also
was delighted; and he was pleased at heart, keeping in view the task of
the celestials. And like unto birds, they, (the Yakshas) gifted with
extreme celerity, alighted on the summit of the mountain and stood before
them (the Pandavas), with the lord of treasures at their head. Then, O
Bharata, seeing him pleased with the Pandavas, the Yakshas and the
Gandharvas stood there, free from agitation. Then thinking themselves as
having transgressed, those high-souled and mighty charioteers, the
Pandavas, having bowed down unto that lord, the giver of wealth stood
surrounding the lord of treasures with joined hands. And the lord of
treasures sat on that excellent seat, the elegant Pushpaka, constructed
by Viswakarma, painted with diverse colours. And thousands of Yakshas and
Rakshasas, some having huge frames and some ears resembling pegs, and
hundreds of Gandharvas and hosts of Apsaras sat in the presence of that
one seated, even as the celestials sit surrounding him of a hundred
sacrifices and wearing a beautiful golden garland on his head and holding
in his hands his noose and sword and bow, Bhima stood, gazing at the lord
of wealth. And Bhimasena did not feel depress either on having been
wounded by the Rakshasas, or even in that plight seeing Kuvera arrive.

“And that one going about on the shoulders of men, on seeing Bhima stand
desirous of fighting with sharpened shafts, said unto Dharma’s son, ‘O
Partha, all the creatures know thee as engaged in their good. Do thou.
therefore, with thy brothers fearlessly dwell on this summit of the
mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas and
Rakshasas had already been slain by Destiny: thy brother hath been the
instrument merely. And it is not necessary to feel shame for the act of
impudence that hath been committed. This destruction of the Rakshasas had
been foreseen by the gods. I entertain no anger towards Bhimasena.
Rather, O foremost of the Bharata a race, I am pleased with him;
nay,--even before coming here, I had been gratified with this deed of
Bhima.’”

Vaisampayana said, “Having spoken thus unto the king, (Kuvera) said unto
Bhimasena, ‘O child, O best of the Kurus, I do not mind this, O Bhima, as
in order to please Krishna, thou hast, disregarding the gods and me also,
committed this rash act, namely, the destruction of the Yakshas and the
Rakshasas, depending on the strength of thy arms, I am well-pleased with
thee. O Vrikodara, to-day I have been freed from a terrible curse. For
some offence, that great Rishi, Agastya, had cursed me in anger. Thou
hast delivered me by this act (of thine). O Pandu’s son, my disgrace had
ere this been fated. No offence, therefore, in any way, attaches unto
thee, O Pandava.’

“Yudhishthira said, ‘O divine one, why wast thou cursed by the
high-souled Agastya? O god, I am curious to hear about the occasion of
that imprecation. I wonder that at that very moment, thou together with
thy forces and attendants wast not consumed by the ire of that
intelligent one.’

“Thereupon the lord of treasures said, ‘At Kusasthali, O king, once there
was held a conclave of the gods. And surrounded by grimvisaged Yakshas,
numbering three hundred maha-padmas, carrying various weapons, I was
going to that place. And on the way, I saw that foremost of sages,
Agastya, engaged in the practice of severe austerities on the bank of the
Yamuna, abounding in various birds and graced with blossoming trees. And,
O king, immediately on seeing that mass of energy, flaming and brilliant
as fire, seated with upraised arms, facing the sun, my friend, the
graceful lord of the Rakshasas, Maniman, from stupidity, foolishness,
hauteur and ignorance discharged his excrement on the crown of that
Maharshi. Thereupon, as if burning all the cardinal points by his wrath,
he said unto me, ‘Since, O lord of treasures, in thy very presence,
disregarding me, this thy friend hath thus affronted me, he, together
with thy forces, shall meet with destruction at the hands of a mortal.
And, O wicked-minded one, thou also, being distressed on account of thy
fallen soldiers, shalt be freed from thy sin, on beholding that mortal.
But if they follow thy behests, their (the soldier’s) powerful sons shall
not incur by this dreadful curse. This curse I received formerly from
that foremost of Rishis. Now, O mighty king, have I been delivered by thy
brother Bhima.’”



SECTION CLXI

“The lord of treasures said, ‘O Yudhishthira, patience, ability,
(appropriate) time and place and prowess--these five lead to success in
human affairs. O Bharata, in the Krita Yuga, men were patient and able in
their respective occupations and they knew how to display prowess. And, O
foremost of the Kshatriyas, a Kshatriya that is endued with patience and
understandeth the propriety regarding place and time and is versed in all
mortal regulations, can alone govern the world for a long time,--nay, in
all transactions. He that behaveth thus, acquireth, O hero, fame in this
world and excellent state in the next. And by having displayed his
prowess at the proper place and time, Sakra with the Vasus hath obtained
the dominion of heaven. He that from anger cannot see his fall and he
that being naturally wicked and evilminded followeth evil and he that
knoweth not the propriety relative to acts, meet with destruction both in
this world and the next. The exertions of that stupid person become
fruitless, who is not conversant with the expediency regarding time and
acts, and he meeteth with destruction both in this world and the next.
And the object of that wicked and deceitful persons is vicious, who,
aiming at mastery of every kind, committeth some rash act. O best of men,
Bhimasena is fearless, and ignorant of duties, and haughty, and of the
sense of a child, and unforbearing. Do thou, therefore, check him.
Repairing again to the hermitage of the pious sage Arshtisena, do thou
reside there during the dark fortnight, without fear or anxiety. O lord
of men, deputed by me, all the Gandharvas residing at Alaka, as also
those dwelling in this mountain, will, O mighty-armed one, protect thee,
and these best of the Brahmanas. And, O king, O chief among virtuous men,
knowing that Vrikodara hath come hither out of rashness, do thou check
him. Henceforth, O monarch, beings living in the forest will meet you,
wait upon you and always protect you all. And, ye foremost of men, my
servants will always procure for you various meats and drinks of
delicious flavour. And, O son, Yudhishthira, even as by reason of your
being the progeny of spiritual intercourse, Jishnu is entitled to the
protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of
Dharma, and the twins possessed of strength, of the Aswins,--so ye all
are entitled to my protection. That one next by birth to Bhimasena,
Phalguna, versed in the science of profit and all mortal regulations, is
well in heaven. And, O child, those perfections that are recognised in
the world as leading to heaven, are established in Dhananjaya even from
his very birth. And self-restraint, and charity, and strength, and
intelligence, and modesty, and fortitude, and excellent energy--even all
these are established in that majestic one of magnificent soul. And, O
Pandava, Jishnu never committed any shameful act through poverty of
spirit. And in the world, none ever say that Partha hath uttered an
untruth. And, O Bharata, honoured by the gods, pitris, and the
Gandharvas, that enhancer of the glory of the Kurus is learning the
science of weapons in Sakra’s abode. And, O Partha, in heaven he that
with justice had brought under his subjection all the rulers of the
earth, even that exceedingly powerful and highly energetic monarch, the
grandsire of thy father, Santanu himself, is well-pleased with the
behaviour of that wielder of the Gandiva--the foremost of his race. And,
O king, abiding in Indra’s regions, he who on the banks of the Yamuna had
worshipped the gods, the pitris, and the Brahmanas, by celebrating seven
grand horse sacrifices, that great grandsire of thine, the emperor
Santanu of severe austerities, who hath attained heaven, hath enquired of
thy welfare.’”

Vaisampayana said, “Having heard these words of the dispenser of wealth,
the Pandavas were well-pleased with them. Then lowering his club and mace
and sword and bow, that foremost of the Bharatas bowed down unto Kuvera.
And that giver of protection, the lord of treasures, seeing him
prostrate, said, ‘Be thou the destroyer of the pride of foes, and the
enhancer of the delight of friends. And ye oppressors of enemies, do ye
live in our romantic region. The Yakshas will not cross your desires.
Gudakesa, after having acquired mastery over weapons, will come back
soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.’

“Having thus instructed Yudhishthira of excellent deeds, the lord of the
Guhyakas, vanished from that best of mountains. And thousands upon
thousands of Yakshas, and Rakshasas followed him in vehicles spread over
with checkered cushions, and decorated with various jewels. And as the
horses proceeded towards the abode of Kuvera, a noise arose as of birds
flying in the air. And the chargers of the lord of treasures speedily
coursed through the sky as if drawing forward the firmament, and
devouring the air.

“Then at the command of the lord of wealth, the dead bodies of the
Rakshasas were removed from the summit of the mountain. As the
intelligent Agastya had fixed this period as the limit of (the duration
of) his curse, so being slain in conflict, the Rakshasas were freed from
the imprecation. And being honoured by the Rakshasas, the Pandavas for
several nights dwelt pleasantly in those habitations.”



SECTION CLXII

Vaisampayana continued, “Then, O represser of foes, at sunrise, having
finished his daily devotions, Dhaumya came unto the Pandavas, with
Arshtishena. And having bowed down unto the feet of Arshtishena and
Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then
Dhaumya taking Yudhishthira’s right hand, said these words, looking at
the east, ‘O mighty monarch, this king of mountains, Mandara lieth vast,
covering the earth up to the ocean. O Pandava, Indra and Vaisravana
preside over this point graced with woods and forests and mountains. And,
O child, the intelligent sages versed in every duty, say, that this
(region) is the abode of Indra and king Vaisravana. And the twice-born
ones, and the sages versed in the duties, and the Sidhas, and the
Sadhyas, and the celestials pay their adorations unto the Sun as he
riseth from this point. And that lord of all living beings, king Yama,
conversant with duty, presideth over yonder southern region whither come
the spirits of the departed. And this is Sanyamana, the abode of the lord
of departed spirits, sacred, and wonderful to behold, and crowned with
prime prosperity. And the intelligent ones call that monarch of mountains
(by the name of) Asta. Having, O king, arrived at this, the Sun ever
abideth by the truth. And king Varuna protects all creatures, abiding in
this king of mountains, and also in the vast deep. And, O highly
fortunate one, there illumining the northern regions, lieth the puissant
Mahameru, auspicious and the refuge of those knowing Brahma, where is the
court of Brahma, and remaining where that soul of all creatures,
Prajapati, hath created all that is mobile and immobile. And the Mahameru
is the auspicious and healthy abode even of the seven mind-born sons of
Brahma, of whom Daksha was the seventh. And, O child, here it is that the
seven celestial rishis with Vasishtha at their head rise and set. Behold
that excellent and bright summit of the Meru, where sitteth the great
sire (Brahma) with the celestials happy in self-knowledge. And next to
the abode of Brahma is visible the region of him who is said to be the
really primal Cause or the origin of all creatures, even that prime lord,
god Narayana, having neither beginning nor end. And, O king, that
auspicious place composed of all energies even the celestials, cannot
behold. And the region of the high-souled Vishnu, by its native
splendour, exceeding in effulgence the sun or fire, cannot be beheld by
the gods, or the Danavas. And the region of Narayana lieth resplendent to
the east of the Meru, where, O child, that lord of all creatures, the
self-create primal Cause of the universe, having manifested all beings,
looketh splendid of his excellent grace. O child, not to speak of the
Maharshis--even Brahmarshis have no access to that place. And, O best of
the Kurus, it is the Yatis only who have access to it. And, O Pandu’s
son, (at that place) luminaries cannot shine by him; there that lord of
inconceivable soul alone shineth transcendental. There by reverence, and
severe austerities, Yatis inspired by virtue of pious practices, attain
Narayana Hari. And, O Bharata, repairing thither, and attaining that
universal Soul--the self-create and eternal God of gods, high-souled
ones, of Yoga success, and free from ignorance and pride have not to
return to this world. O highly fortunate Yudhishthira, this region is
without beginning, or deterioration, or end for it is the very essence of
that God. And, O son of the Kurus, the Sun and the Moon every day go
round this Meru, coursing in an opposite direction. And, O sinless one. O
mighty monarch, the other luminaries also go round this king of mountains
in the self-same way. Thus the worshipful Sun who dispelleth darkness,
goeth round this (mountain) obscuring other luminaries. Then having set,
and passed the evening, that Maker of day, the Sun, taketh a northerly
course. Then again nearing the Meru, the divine Sun (ever) intent on the
good of all beings, again courseth, facing the east. And in this way, the
divine Moon also together with the stars goeth round this mountain,
dividing the month unto several sections, by his arrival at the Parvas.
Having thus unerringly coursed round the mighty Meru, and, nourished all
creatures, the Moon again repaireth unto the Mandar. In the same way,
that destroyer of darkness--the divine Sun--also moveth on this
unobstructed path, animating the universe. When, desirous of causing dew,
he repaireth to the south, then there ensueth winter to all creatures.
Then the Sun, turning back from the south, by his rays draweth up the
energy from all creatures both mobile and immobile. Thereupon, men become
subject to perspiration, fatigue, drowsiness and lassitude; and living
beings always feel disposed to slumber. Thence, returning through unknown
regions, that divine effulgent one causeth shower, and thereby reviveth
beings. And having, by the comfort caused by the shower, wind, and
warmth, cherished the mobile and the immobile, the powerful Sun resumeth
his former course. O Partha, ranging thus, the Sun unerringly turneth on
the wheel of Time, influencing created things. His course is unceasing;
he never resteth, O Pandava. Withdrawing the energy of all beings, he
again rendereth it back. O Bharata, dividing time into day and night, and
Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all
created things.’”



SECTION CLXIII

Vaisampayana continued, “Dwelling in that best of mountains those
high-souled ones observing excellent vows, felt themselves attracted (to
that place), and diverted themselves, eager to behold Arjuna. And
multitudes of Gandharvas and Maharshis gladly visited those energetic
ones, possessing prowess, of chaste desires and being the foremost of
those endued with truth and fortitude. And having arrived at that
excellent mountain furnished with trees bearing blossoms, those mighty
charioteers were exceedingly delighted, even as the Marutas, on arriving
at the celestial regions. And experiencing great exhilaration, they lived
(there), seeing the slopes and summits of that mighty mountain, filled
with flowers, and resonant with the cries of peacocks and cranes. And on
that beautiful mountain they beheld lakes filled with lotuses, and having
their shores covered with trees, and frequented by darkness, and
karandavas and swans. And the flourishing sporting-regions, graceful on
account of the various flowers, and abounding in gems, was capable of
captivating that king, the dispenser of wealth (Kuvera). And always
ranging (there), those foremost of ascetics (the Pandavas) were incapable
of conceiving (the significance of) that Summit, furnished with mighty
trees, and masses of wide-spreading clouds. And, O great hero, owing to
its native splendour, and also on account of the brilliance of the annual
plants, there was no difference there between night and day. And staying
in the mountain, remaining in which the Sun of unrivalled energy
cherisheth the mobile and immobile things, those heroes and foremost of
men beheld the rising and the setting of the Sun. And having seen the
rising and the setting points of the Sun and the rising and the setting
mountain, and all the cardinal points, as well as the intervening spaces
ever blazing with the rays of the Dispeller of darkness, those heroes, in
expectation of the arrival of that mighty charioteer firm in truth,
became engaged in reciting the Vedas, practising the daily rituals,
chiefly discharging the religious duties, exercising sacred vows, and
abiding by the truth. And saying, ‘Let us even here experience delight by
joining without delay Arjuna accomplished in arms,’ those highly blessed
Parthas became engaged in the practice of Yoga. And beholding romantic
woods on that mountain, as they always thought of Kiriti, every day and
night appeared unto them even as a year. From that very moment joy had
taken leave of them when, with Dhaumya’s permission, the high-souled
Jishnu, matting his hair, departed (for the woods). So, how could they,
absorbed in his contemplation, experience happiness there? They had
become overwhelmed with grief ever since the moment when at the command
of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had
departed from the Kamyaka forest. O Bharata, in this way, on that
mountain those descendants of Bharata passed a month with difficulty,
thinking of him of the white steeds, who had gone to Vasava’s abode for
learning arms. And Arjuna, having dwelt for five years in the abode of
him of a thousand eyes, and having from that lord of celestials obtained
all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of
Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of
Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana;
and having bowed down to and gone round him of a hundred sacrifices, and
taken his (Indra’s) permission, cheerfully came to the Gandhamadana.”



SECTION CLXIV

Vaisampayana continued, “And it came to pass that once a day as those
mighty charioteers were thinking of Arjuna, seeing Mahendra’s car, yoked
with horses of the effulgence of lightning, arrive all on a sudden, they
were delighted. And driven by Matali, that blazing car, suddenly
illuminating the sky, looked like smokeless flaming tongues of fire, or a
mighty meteor embosomed in clouds. And seated in that car appeared Kiriti
wearing garlands and new-made ornaments. Then Dhananjaya possessing the
prowess of the wielder of the thunder-bolt, alighted on that mountain,
blazing in beauty. And that intelligent one decked in a diadem and
garlands, having alighted on the mountain, first bowed down at the feet
of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto
Vrikodara’s feet; and the twins also bowed down unto him. Then going to
Krishna, and having cheered her, he stood before his (elder) brother in
humble guise. And on meeting with that matchless one, they were
exceedingly delighted. And he also meeting with them rejoiced
exceedingly, and began to eulogise the king. And seeing before them that
car driving in which the slayer of Namuchi had annihilated seven
phalanxes of Diti’s offspring, the magnanimous Parthas went round it. And
being highly pleased, they offered excellent worship unto Matali, as unto
the lord of the celestials himself. And then the son of the Kuru king
duly enquired of him after the health of all the gods. And Matali also
greeted them. And having instructed the Parthas even as a father doth his
sons, he ascended that incomparable car, and returned to the lord of the
celestials.

“And when Matali had gone away, that foremost of the royal race, Sakra’s
son, the high-souled destroyer of all foes made over unto his love, the
mother of Sutasoma, beautiful precious gems and ornaments having the
splendour of the sun, which had been presented to him by Sakra. Then,
sitting in the midst of those foremost of the Kurus, and those best of
the Brahmanas, effulgent like unto fire or the sun, he began to relate
all as it had happened, saying, “In this way, I have learnt weapons from
Sakra, Vayu, and the manifest Siva; and all the celestials with Indra
also have been pleased with me, on account of my good behaviour, and
concentration.’

“After having briefly narrated unto them his sojourn in heaven, Kiriti of
spotless deeds agreeably slept that night with the two sons of Madri.”



SECTION CLXV

Vaisampayana said, “Then when the night had been spent, Dhananjaya,
together with his brothers, paid homage unto Yudhishthira the just. And,
O Bharata, at this moment, proceeding from the celestials there arose
mighty and tremendous sounds of a musical instrument, and the rattling of
car-wheels, and the tolling of bells. And there at all the beasts and
beasts of prey and birds emitted separate cries. And from all sides in
cars resplendent as the sun, hosts of Gandharvas and Apsaras began to
follow that represser of foes, the lord of the celestials. And ascending
a car yoked with steeds, decorated with burnished gold, and roaring like
clouds, that king of the celestials, Purandara blazing in beauty came
unto the Parthas. And having arrived (at that place), he of a thousand
eyes descended from his car. And as soon as Yudhishthira the just saw
that high-souled one, he together with his brothers, approached that
graceful king of the immortals. And in accordance with the ordinance that
generous one duly worshipped him of immeasurable soul, in consequence
with his dignity. And then Dhananjaya possessed of prowess, having bowed
down unto Purandara, stood before the lord of the celestials in humble
guise, like unto a servant. And seeing the sinless Dhananjaya having
ascetic merit, bearing clotted hair, stand in humility before the lord of
celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the
crown) of his head. And beholding Phalguna (in that attitude), he was
exceedingly glad; and by worshipping the king of the celestials, he
experienced the highest bliss. Then unto that strongminded monarch,
swimming in felicity, the intelligent lord of the celestials, Purandara,
spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do
thou, O Kunti’s son, again repair unto Kamyaka.’”That learned man who for
a year leading the Brahmacharya mode of life, subduing his senses and
observing vows, peruseth with rapt attention this meeting of Sakra with
the Pandavas, liveth a hundred years free from disturbances, and enjoying
happiness.”’



SECTION CLXVI

Vaisampayana continued, “When Sakra had gone to his proper place,
Vibhatsu together with his brothers and Krishna, paid homage unto the son
of Dharma. Then smelling the crown of the head of that Pandava, who was
thus paying homage, (Yudhishthira) in accents faltering on account of
you, addressed Arjuna, saying ‘O Arjuna, how didst thou pass this period
in heaven? And how has thou obtained the weapons, and how also hast thou
gratified the lord of the celestials? And, O Pandava, has thou adequately
secured the weapons? Have the lord of the celestials and Rudra gladly
granted thee the weapons? And how hast thou beheld the divine Sakra, and
the wielder of Pinaka? And how has thou obtained the weapons? And in what
manner didst thou worship (them)? And what service hadst thou done unto
that repressor of foes, the worshipful one of a hundred sacrifices, that
he said unto thee, ‘By thee have I been gratified? All this, O highly
effulgent one, I wish to hear in detail. And, O sinless one, the manner
in which thou didst please Mahadeva and the king of the celestials and, O
repressor of foes, the service thou hadst done to the wielder of the
thunder-bolt,--do thou, O Dhananjaya, relate all this in detail.”

“Arjuna said, ‘O mighty monarch, listen how I duly beheld him of a
hundred sacrifice and the divine Sankara also. O grinder of foes, O king,
having acquired that science which thou hadst directed me (to learn), I
at thy command went to the forest, for practising penances. From Kamyaka
repairing to the Bhrigutunga, I spent there one night, being engaged in
austerities And it came to pass that on the next I saw a certain
Brahmana. And he asked me, saying, ‘O son of Kunti, whither wilt thou
go?’ Thereupon, O descendant of the Kurus, I truly related unto him
everything. And, O best of kings, having heard the true account, the
Brahmana became well-pleased with me, and, O king, praised me. Then the
Brahmana, pleased with me, said, ‘O Bharata, be thou engaged in
austerities. By performing penances, thou wilt in a short time behold the
lord of the celestials.’ And according to his advice I ascended the
Himavan, and, O mighty king, began to practise penances, (the first)
month subsisting on fruit and roots. I spent the second month, subsisting
on water. And, O Pandava, in the third month I totally abstained from
food. And in the fourth month I remained with upraised arms. And a wonder
it is that I did not lose any strength. And it came to pass that when the
first day of the fifth month had been spent, there appeared before me a
being wearing the form of a boar, turning up the earth with his mouth,
stamping the ground with his feet, rubbing the earth with his breast, and
momentarily going about in a frightful manner. And him followed a great
being in the guise of a hunter furnished with the bow, arrows, and the
sword, and surrounded by females. Thereupon, taking my bow and the two
inexhaustible quivers, I pierced with shafts that terrible and frightful
creature. And simultaneously (with me) that hunter also drawing a strong
bow, more severely struck at (the animal), as if shaking my mind. And, O
king, he also said unto me, ‘Why hast thou, transgressing the rules of
hunting, hit the animal first hit at by me? With these sharpened shafts
will I destroy thy pride. Stay!’ Then that mighty-bodied one holding the
bow rushed at me. And with volleys of mighty shafts, he covered me
entirely, even as a cloud covereth a mountain with showers. Then, on my
part, I covered him with a mighty discharge of arrows. Thereupon, with
steady arrows having their points aflame, and inspired with mantras, I
pierced him even as (Indra) riveth a mountain with a thunderbolt. Then
his person began to be multiplied a hundredfold and a thousandfold. At
this, I pierced all this bodies with shafts. Then again all those forms
became one, O Bharata. Thereat I struck at it. Next, he now assumed a
small body with a huge head, and now a huge body with a small head. And,
O king, he then assumed his former person and approached me for fight.
And, O foremost of the Bharata race, when in the encounter I failed to
overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But
I failed to discharge it at him, and this was a wonder. And when that
weapon thus failed of effect, I was struck with amazement. However, O
king, exerting myself more vigorously, I again covered that being with a
mighty multitude of shafts. Then taking Sthunakarna, and Varuna and
Salava, and Asmavarsha weapons, I assailed him, profusely showering
shafts. But, O king, he instantly swallowed up even all these weapons of
mine. And when all those (weapons) had been swallowed up, I discharged
the weapon presided over by Brahma. And when the blazing arrows issuing
from that weapon were heaped upon him all around, and being thus heaped
over by that mighty weapon discharged by me, he increased (in bulk). Then
all the world became oppressed with the energy begotten of the weapon
hurled by me, and the firmament and all the points of the sky became
illumined. But that one of mighty energy instantly baffled even that
weapon. And, O monarch, when that weapon presided over by Brahma had been
baffled I was possessed with terrible fear. Thereupon immediately holding
even my bow and the two inexhaustible quivers, I shot at that being, but
he swallowed up all those weapons. And when all the weapons had been
baffled and swallowed up, there ensued a wrestling between him and
myself. And we encountered each other first with blows and then with
slaps. But incapable of overcoming that being, I fell down stupefied on
the ground. Thereupon, O mighty king, with a laugh, that wonderful being
at my sight vanished at that spot together with the woman. Having
accomplished this, O illustrious monarch, that divine one assumed another
and unearthly form (clad in) wonderful raiment. And renouncing the form
of a hunter, that divine lord of the gods, resumed his own unearthly
appearance and that mighty god stood (there). Then appeared before me
with Uma that manifest divine one, having the bull for his mark, wielding
the Pinaka, bearing serpents and cable of assuming many forms. And, O
repressor of foes, advancing towards me, standing even then in the field
ready for conflict, that wielder of the trident addressed me saying, I am
well-pleased with thee. Then that divine one held up my bows and the
couple of quivers furnished with inexhaustible shafts and returned them
unto me saying, ‘Do thou ask some boon, O Kunti’s son. I am well-pleased
with thee. Tell me, what I shall do for thee. And, O hero, express the
desire that dwelleth in thy heart. I will grant it. Except immortality
alone, tell me as to the desire that is in thy heart. Thereat with my
mind intent on the acquisition of arms, I only bowed down unto Siva and
said, ‘O divine one, if thou beest favourably disposed towards me, then I
wish to have this boon,--I wish to learn all the weapons that are with
thy god-head.’ Then the god Tryamvaka said unto me, ‘I will give. O
Pandava, my own weapon Raudra shall attend upon thee.’ Thereupon
Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And,
having granted that eternal weapon, he also said unto me, This must never
be hurled at mortals. If discharged at any person of small energy, it
would consume the universe. Shouldst thou (at any time) be hard pressed,
thou mayst discharge it. And when all thy weapons have been completely
baffled, thou mayst hurl it.’ Then when he having the bull for his mark,
had been thus gratified, there stood manifest by my side that celestial
weapon, of resistless force capable of baffling all weapons and
destructive of foes and the hewer of hostile forces and unrivalled and
difficult to be borne even by the celestials, the demons and the
Rakshasas. Then at the command of that god, I sat me down there. And in
my very sight the god vanished from the spot.’”



SECTION CLXVII

“Arjuna said, ‘O Bharata, by the grace of that god of gods the Supreme
Soul, Tryamvaka, I passed the night at that place. And having passed the
night, when I had finished the morning rituals, I saw that foremost of
the Brahmanas whom I had seen before. And unto him I told all as it had
happened, O Bharata, namely, that I had met the divine Mahadeva.
Thereupon, O king of kings, well-pleased, he said unto me, ‘Since thou
hast beheld the great god, incapable of being beheld by any one else,
soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord
of the celestials; and Indra too will grant thee weapons.’ O king, having
said this unto me and having embraced me again and again, that Bhrahmana
resembling the Sun, went away whither he listed. And, O slayer of foes,
it came to pass that on the evening of that day refreshing the whole
world, there began to blow a pure breeze. And in my vicinity on the base
of the Himalaya mountain fresh, fragrant and fair flowers began to bloom.
And on all sides there were heard charming symphony and captivating hymns
relating to Indra. And before the lord of the celestial hosts of Apsaras
and Gandharvas chanted various songs. And ascending celestial cars, there
approached the Marutas and the followers of Mahendra and the dwellers of
heaven. And afterwards, Marutvan together with Sachi and all the
celestials appeared on the scene in cars yoked with horses elegantly
adorned. And at this very moment, O king, he that goeth about on the
shoulders of men manifested himself unto me in excellent grace. And I saw
Yama seated on the south and Varuna and the lord of the celestials at
their respective regions. And, O foremost of men, O mighty monarch, they
after having cheered me said, ‘O Savyasachin, behold us--the
Lokapalas--seated. For the performance of the task of the gods thou hast
obtained the sight of Sankara. Do thou now receive weapons from us seated
around.’ Thereupon, O lord, having bowed down unto those foremost of the
celestials with regard, I duly accepted those mighty weapons. And then
they recognised me as one of their own. Afterwards the gods repaired to
the quarter from whence they had come. And that lord of the celestials,
the divine Maghavan too having ascended his glorious chariot, said, ‘O
Phalguna, thou shalt have to repair unto the celestial region. O
Dhananjaya, even before this thy arrival I knew that thou wouldst come
hither. Then I, have O best of the Bharatas, manifested myself unto thee.
As formerly thou hadst performed thy ablution in the various tirthas and
now hast performed severe austerities, so thou wilt be able to repair
unto the celestial regions, O Pandava. Thou wilt, however, again have to
practise extreme penance, for thou shouldst at any rate journey to
heaven. And at my command, Matali shall take thee to the celestial
regions. Thou hast already been recognised by the celestials and the
celestial sages of high soul.’ Thereupon I said unto Sakra, ‘O divine
one, be thou favourable unto me. With the view of learning arms do I
beseech thee that thou mayst ‘be my preceptor.’ At this Indra said, ‘O
child, having learnt weapons thou wouldst perform terrible deeds and with
this object thou desirest to obtain the weapons. However, obtain thou the
arms, as thou desirest.’ Then I said, ‘O slayer of foes, I never would
discharge these celestial weapons at mortals except when all my other
arms should have been baffled. Do thou, O lord of the celestials, grant
me the celestial weapons (so that) I may hereafter, obtain the regions
attainable by warriors.’ Indra said, ‘O Dhananjaya it is to try thee that
I have said such words unto thee. Having been begotten of me this speech
of thine well becometh thee. Do thou, O Bharata, repairing unto my abode
learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the
Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of
the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons
that are with me, O perpetuator of the Kuru race.’ Having said this unto
me Sakra vanished at the very spot. Then, O king, I saw the wonderful and
sacred celestial car yoked with steeds arrive conducted by Matali. And
when the Lokapalas went away Matali said unto me. ‘O thou of mighty
splendour, the lord of the celestials is desirous of seeing thee. And O
mighty-armed one, do thou acquire competence and then perform thy task.
Come and behold the regions, attainable by merit and come unto heaven
even in this frame. O Bharata, the thousand-eyed lord of the celestials
wisheth to see thee.’ Thus addressed by Matali, I, taking leave of the
mountain Himalaya and having gone round it ascended that excellent car.
And then the exceedingly generous Matali, versed in equine lore, drove
the steeds, gifted with the speed of thought or the wind. And when the
chariot began to move that charioteer looking at my face as I was seated
steadily, wondered and said these words, ‘Today this appeareth unto me
strange and unprecedented that being seated in this celestial car, thou
hast not been jerked ever so little. O foremost of Bharata race, I have
ever remarked that at the first pull by the steeds even the lord of the
celestials himself getteth jerked. But all the while that the car had
moved, thou hast been sitting unshaken. This appeareth unto me as
transcending even the power of Sakra.’

“Having said this, O Bharata, Matali soared in the sky and showed me the
abodes of the celestials and their palaces. Then the chariot yoked with
steeds coursed upwards. And the celestials and the sages began to worship
(that car), O prime of men. And I saw the regions, moving anywhere at
will, and the splendour also of the highly energetic Gandharvas, Apsaras,
and the celestial sages. And Sakra’s charioteer, Matali, at once showed
me Nandana and other gardens and groves belonging to the celestials. Next
I beheld Indra’s abode, Amaravati, adorned with jewels and trees yielding
any sort of fruit that is desired. There the Sun doth not shed heat; nor
doth heat or cold or fatigue there affect (one), O king. And, O great
monarch, the celestials feel neither sorrow nor poverty of spirit, nor
weakness, nor lassitude, O grinder of foes. And, O ruler of men, the
celestials and the others have neither anger nor covetousness. And, O
king, in the abodes of the celestials, the beings are ever contented. And
there the trees ever bear verdant foliage, and fruits, and flowers; and
the various lakes are embalmed with the fragrance of lotuses. And there
the breeze is cool, and delicious, and fragrant, and pure, and inspiring.
And the ground is variegated with all kinds of gems, and adorned with
blossoms. And there were seen innumerable beautiful beasts and in the air
innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and
the Sadhyas with the Marutas, and the Adityas, and the two Aswins and
worshipped them. And they conferred their benison on me, granting me
strength and prowess, and energy, and celebrity, and (skill in) arms, and
victory in battle. Then, entering that romantic city adored by the
Gandharvas and the celestials, with joined hands, I stood before the
thousand-eyed lord of the celestials. Thereupon, that best of bestowers
gladly offered unto me half of his seat; and Vasava also with regard
touched my person. And, O Bharata, with the view of acquiring arms and
learning weapons, I began to dwell in heaven, together with the gods and
the Gandharvas of generous souls. And Viswavana’s son, Chitrasena became
my friend. And he, O king, imparted unto me the entire Gandharva
(science). And, O monarch, I happily lived in Sakra’s abode, well cared
for having all my desires gratified, learning weapons, listening to the
notes of songs, and the clear sounds of musical instruments, and
beholding the foremost of Apsaras dance. And without neglecting to study
the arts, which I learnt properly, my attention was specially fixed on
the acquisition of arms. And that lord of a thousand eyes was pleased
with that purpose of mine. Living thus in heaven, O king, I passed this
period.

“And when I had acquired proficiency in weapons, and gained his
confidence that one having for his vehicle the horse (Uchchaisrava),
(Indra), patting me on the head with his hand, said these words, ‘Now
even the celestials themselves cannot conquer thee,--what shall I say of
imperfect mortals residing on earth? Thou hast become invulnerable in
strength, irrepressible, and incomparable in fight.’ Then with the hair
of his body standing on end, he again accosted me saying, ‘O hero, in
fighting with weapons none is equal unto thee. And, O perpetuator of the
Kuru race, thou art even watchful, and dexterous, and truthful, and of
subdued senses, and the protector of the Brahmanas and adept in weapons,
and warlike. And, O Partha, together with (a knowledge of) the five
modes, using (them), thou hast obtained five and ten weapons and,
therefore, there existeth none, who is thy peer. And thou hast perfectly
learnt the discharge (of those weapons) and (their) withdrawal, and
(their) re-discharge and re-withdrawal, and the Prayaschitta connected
(with them), and also their revival, in case of their being baffled. Now,
O represser of foes, the time hath arrived for thy paying the preceptor’s
fee. Do thou promise to pay the fee; then I shall unfold unto thee what
thou wilt have to perform.’ Thereat, O king, I said unto the ruler of the
celestials, ‘If it be in my power to do the work, do thou consider it as
already accomplished by me.’ O king, when I had said these words, Indra
with a smile said unto me ‘Nothing is there in the three worlds that is
not in thy power (to achieve) My enemies, those Danavas, named,
Nivata-Kavachas dwell in the womb of the ocean. And they number thirty
million and are notorious, and all of equal forms and strength and
splendour. Do thou slay them there, O Kunti’s son; and that will be thy
preceptor’s fee.’

“Saying this he gave unto me the highly resplendent celestial car,
conducted by Matali, furnished with hair resembling the down of peacocks.
And on my head he set this excellent diadem. And he gave me ornaments for
my body, like unto his own. And he granted unto me the impenetrable
mail--the best of its kind, and easy to the touch; and fastened unto the
Gandiva this durable string. Then I set out, ascending that splendid
chariot riding on which in days of yore, the lord of the celestials and
vanquished Vali--that son of Virochana. And, O ruler of men, startled by
the rattling of the car, all the celestials, approached (there), taking
me to be the king of the celestials. And seeing me, they asked, ‘O
Phalguna, what art thou going to do?’ And I told them as it had fallen
out,--and said, ‘I shall even do this in battle. Ye that are highly
fortunate, know that I have set out desirous of slaying the
Nivata-Kavachas. O sinless ones, do ye bless me.’ Thereupon, they began
to eulogise me even as they (eulogise) the god, Purandara. And they said,
‘Riding on this car, Maghavan conquered in battle Samvara, and Namuchi,
and Vala, and Vritra, and Prahrada, and Naraka. And mounted on this car
also Maghavan, had conquered in battle many thousands and millions and
hundreds of millions of Daityas. And, O Kaunteya, thou also, riding on
this car, by thy prowess shalt conquer the Nivatha-Kavachas in conflict,
even as did the self-possessed Maghavan in days of yore. And here is the
best of shells; by this also thou shalt defeat the Danavas And by this it
is that the high souled Sakra conquered the words.’ Saying this, the gods
offered (unto me) this shell, Devadatta, sprung in the deep; and I
accepted it for the sake of victory. And at this moment, the gods fell
extolling me. And in order to be engaged in action, I proceeded to the
dreadful abode of the Danavas, furnished with the shell, the mail, and
arrows, and taking my bow.”



SECTION CLXVIII

“Arjuna continued, ‘Then at places eulogised by the Maharshis, I
(proceeded, and at length) beheld the ocean--that inexhaustible lord of
waters. And like unto flowing cliffs were seen on it heaving billows, now
meeting together and now rolling away. And there (were seen) all around
barks by thousands filled with gems. And there were seen timingilas and
tortoises and makaras like unto rock submerged in water. And on all sides
round thousands of shells sunk in water appeared like star in the night
covered by light clouds. And thousands upon thousands of gem were
floating in heaps and a violent wind was blowing about in whirls--and
this was wonderful to behold. And having beheld that excellent lord of
all waters with powerful tides, I saw at a short distance the city of the
demons filled with the Danavas. And even there, eftsoons entering
underneath the earth, Matali skilled in guiding the car, sitting fast on
the chariot drove it with force; and he dashed on, frightening that city
with the rattling of his chariot. And hearing that rattling of the
chariot like unto the rumbling of the clouds in the sky, the Danavas,
thinking me to be the lord of the celestials, became agitated. And
thereupon they all, frightened at heart, stood holding in their hands
bows and arrows and swords and javelins and axes and maces and clubs.
Then having made arrangements for the defence of the city, the Danavas,
with minds alarmed, shut the gates, so that nothing could be discovered.
Thereupon taking my shell, Devadatta, of tremendous roars, I again and
again winded it with exceeding cheerfulness. And filling all the
firmament, those sounds produced echoes. Thereat mighty beings were
terrified and they hid (themselves). And then, O Bharata, all of them
adorned with ornaments, those offsprings of Diti--the
Nivata-Kavachas--made their appearance by thousands, donning diverse mail
and taking in their hands various weapons and equipped with mighty iron
javelins and maces and clubs and hatchets and sabres and discs and
sataghnis and bhusundis and variegated and ornamented swords. Then, after
deliberating much as to the course of the car, Matali began to guide the
steeds on a (piece of) level ground, O foremost of the Bharatas. And
owing to the swiftness of those fleet coursers conducted by him, I could
see nothing--and this was strange. Then the Danavas there began to sound
thousands of musical instruments, dissonant and of odd shapes. And at
those sounds, fishes by hundreds and by thousands, like unto hills,
having their senses bewildered by that noise, fled suddenly. And mighty
force flew at me, the demons discharging sharpened shafts by hundreds and
by thousands. And then, O Bharata, there ensued a dreadful conflict
between me and the demons, calculated to extinguish the Nivata-Kavachas.
And there came to the mighty battle the Devarshis and the Danavarshis and
the Brahmarshis and the Siddhas. And desirous of victory, the Munis
eulogised me with the same sweet-speeches that (they had eulogised) Indra
with, at the war, (which took place) for the sake of Tara.’”



SECTION CLXIX

“Arjuna continued, ‘Then, O Bharata, vehemently rushed at me in battle in
a body the Nivata-Kavachas, equipped with arms. And obstructing the
course of the car, and shouting loudly, those mighty charioteers, hemming
me in on all sides, covered me with showers of shafts. Then other demons
of mighty prowess, with darts and hatchets in their hands, began to throw
at me spears and axes. And that mighty discharge of darts, with numerous
maces and clubs incessantly hurled fell upon my car. And other dreadful
and grim-visaged smiters among the Nivata-Kavachas, furnished with bows
and sharpened weapons, ran at me in fight. And in the conflict, shooting
from the Gandiva sundry swift arrows coursing straight, I pierced each of
them with ten. And they were driven back by those stone-whetted shafts of
mine. Then on my steeds being swiftly driven by Matali, they began to
display various movements with the speed of the wind. And being skilfully
guided by Matali, they began to trample upon the sons of Diti. And
although the steeds yoked unto that mighty chariot numbered hundreds upon
hundreds, yet being deftly conducted by Matali, they began to move, as if
they were only a few. And by their tread, and by the rattling of the
chariot wheels and by the vollies of my shafts, the Danavas began to fall
by hundreds. And others accoutred in bows, being deprived of life, and
having their charioteers slain, were carried about by the horses. Then,
covering all sides and directions, all (the Danavas) skilled in striking
entered into the contest with various weapons, and thereat my mind became
afflicted. And I witnessed (this instance of) the marvellous prowess of
Matali, viz., that he guided those fiery steeds with ease. Then, O king,
in the conflict, with diverse fleet weapons I pierced by hundreds and by
thousands (demons) bearing arms. And, O slayer of foes, seeing me thus
range the field putting forth every exertion, the heroic charioteer of
Sakra was well-pleased. And oppressed by those steeds and that car, some
(of them) met with annihilation; and others desisted from fight; while
(other) Nivata-Kavachas, challenged by us in battle and being harassed
with shafts offered opposition unto me, by (discharging) mighty showers
of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons
inspired with the mantras relating to Brahma’s weapons, I swiftly began
to burn them. And being sore pressed by me, those mighty asuras waxing
wroth afflicted me together, by pouring torrents of clubs and darts and
swords. Then, O Bharata, I took up that favourite weapon of the lord of
the celestials, Maghavan by name, prime and of fiery energy and by the
energy of that weapon I cut into a thousand pieces the Tomaras, together
with the swords and the tridents hurled by them. And having cut off their
arms I in ire pierced them each with ten shafts. And in the field arrows
were shot from the Gandiva like unto rows of black-bees; and this Matali
admired. And their shafts also showered upon me; but those powerful
(arrows) I cut off with my shafts. Then on being struck the
Nivata-Kavachas again covered me on all sides with a mighty shower of
arrows. And having neutralised the force of the arrows by excellent swift
and flaming weapons capable of baffling arms, I pierced them by
thousands. And blood began to flow from their torn frames, even as in the
rainy season waters run down from the summits of mountains. And on being
wounded by my fleet and straight-coursing shafts of the touch of Indra’s
thunder-bolt, they became greatly agitated. And their bodies were pierced
at hundreds of places; and the force of their arms diminished. Then the
Nivata-Kavachas fought me by (the help of) illusion.’”



SECTION CLXX

“Arjuna said, ‘Then with rocks of the proportions of trees, there
commenced a mighty shower of crags; and this exercised me exceedingly.
And in that high encounter, I crushed (those crags) by swift-speeding
showers of arrows, issuing from Mahendra’s weapon, like unto the
thunder-bolt itself. And when the rocks had been reduced to powder, there
was generated fire; and the rocky dust fell like unto masses of flames.
And when the showers of crags had been repelled, there happened near me a
mightier shower of water, having currents of the proportions of an axle.
And falling from the welkin, those thousands of powerful torrents covered
the entire firmament and the directions and the cardinal points. And on
account of the pouring of the shower, and of the blowing of the wind, and
of roaring of the Daityas, nothing could be perceived. And touching
heaven and the entire earth, and incessantly falling on the ground, the
showers bewildered me. Thereupon, I discharged that celestial weapon
which I had learnt from Indra--even the dreadful and flaming Visoshana:
and by that the water was dried up. And, O Bharata, when the rocky shower
had been destroyed, and the watery shower had been dried up, the Danavas
began to spread illusions of fire and wind. Then by aqueous appliances I
extinguished the flames; and by a mighty rock-issuing arm, resisted the
fury of the winds. And when these had been repelled, the Danavas,
irrepressible in battle, O foremost of the Bharata, simultaneously
created various illusions. And there happened a tremendous horrifying
shower of rocks and dreadful weapons of fire and wind. And that illusory
downpour afflicted me in fight. And then on all sides there appeared a
dense and thick darkness. And when the world had been enveloped in deep
and dense darkness, the steeds turned away, Matali fell off, and from his
hand the golden lash fell to the earth. And, O foremost of the Bharatas,
being frightened, he again and again cried, ‘Where art thou?’ And when he
had been stupefied, a terrible fear possessed me. And then in a hurry, he
spake unto me, saying, ‘O Partha, for the sake of nectar, there had taken
place a mighty conflict between the gods and the demons. I had seen that
(encounter), O sinless one. And on the occasion of the destruction of
Samvara, there had occurred a dreadful and mighty contest. Nevertheless I
had acted as charioteer to the lord of the celestials. In the same way,
on the occasion of the slaying of Vritra, the steeds had been conducted
by me. And I had also beheld the high and terrific encounter with
Virochana’s son, and, O Pandava, with Vala, and with Prahrada and with
others also. In these exceedingly dreadful battles, I was present; but, O
Pandu’s son, never (before) had I lost my senses. Surely the Great-father
hath ordained the destruction of all creatures; for this battle cannot be
for any other purpose than destruction of the universe.’ Having heard
these words of his, pacifying my perturbation by my own effort, I will
destroy the mighty energy of the illusion spread by the Danavas quoth I
unto the terrified Matali. Behold the might of my arms, and the power of
my weapons and of the bow, Gandiva. To-day even by (the help of)
illusion-creating arms, will I dispel this deep gloom and also this
horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.’
Having said this, O lord of men, I created for the good of the
celestials, an illusion of arms capable of bewildering all beings. And
when (their) illusion had been dispelled, some of the foremost amongst
the Asuras, of unrivalled prowess, again spread diverse kinds of
illusion. Thereupon, now (the world) displayed itself, and now it was
devoured by darkness; and now the world disappeared from view and now it
was submerged under water. And when it had brightened up. Matali, sitting
in front of the car, with the wellconducted steeds, began to range that
hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And
finding my opportunity. I began to send them to the mansion of Yama.
Thereupon, in that conflict then raging, calculated to annihilate the
Nivata-Kavachas on a sudden, I could not see the Danavas concealed by
illusion.”



SECTION CLXXI

“Arjuna continued, ‘Remaining invisible the Daityas began to fight with
the help of illusion. And I too fought with them, resorting to the energy
of visible weapons. And the shafts duly discharged from the Gandiva,
began to sever their heads at those different places where they were
respectively stationed. And thus assailed by me in the conflict, the
Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into
their own city. And when the Daityas had fled, and when all had become
visible, I there discovered hundreds and thousands of the slain. And
there I saw by hundreds their shivered weapons, ornaments, limbs, and
mail. And the horses could not find room for moving from one place to
another; and on a sudden with a bound, they fell to coursing in the sky.
Then remaining invisible, the Nivata-Kavachas covered the entire welkin
with masses of crags. And, O Bharata, other dreadful Danavas, entering
into the entrails of the earth, took up horses’ legs and chariot-wheels.
And as I was fighting, they, hard besetting my horses with rocks,
attacked me together with (my) car. And with the crags that had fallen
and with others that were falling, the place where I was, seemed to be a
mountain cavern. And on myself being covered with crags and on the horses
being hard pressed, I became sore distressed and this was marked by
Matali. And on seeing me afraid, he said unto me, ‘O Arjuna, Arjuna! be
thou not afraid; send that weapon, the thunder-bolt, O lord of men.’
Hearing those words of his, I then discharged the favourite weapon of the
king of the celestials--the dreadful thunderbolt. And inspiring the
Gandiva with mantras, I, aiming at the locality of the crags, shot
sharpened iron shafts of the touch of the thunder-bolt. And sent by the
thunder, those adamantine arrows entered into all those illusions and
into the midst of those Nivata-Kavachas. And slaughtered by the vehemence
of the thunder, those Danavas resembling cliffs, fell to the earth
together in masses. And entering amongst those Danavas that had carried
away the steeds of the car into the interior of the earth, the shafts
sent them into the mansion of Yama. And that quarter was completely
covered with the Nivata-Kavachas that had been killed or baffled,
comparable unto cliffs and lying scattered like crags. And then no injury
appeared to have been sustained either by the horses, or by the car, or
by Matali, or by me, and this seemed strange. Then, O king, Matali
addressed me smiling, ‘Not in the celestials themselves, O Arjuna, is
seen the prowess that is seen in thee. And when the Danava hosts had been
destroyed, all their females began to bewail in that city, like unto
cranes in autumn. Then with Matali I entered that city, terrifying with
the rattling of my car the wives of the Nivata-Kavachas. Thereupon,
seeing those ten thousand horses like unto peacocks (in hue), and also
that chariot resembling the sun, the women fled in swarms. And like unto
(the sounds of) rocks falling on a mountain, sounds arose of the
(falling) ornaments of the terrified dames. (At length), the
panic-stricken wives of the Daityas entered into their respective golden
places variegated with innumerable jewels.

‘Beholding that excellent city, superior to the city of the celestials
themselves, I asked Matali, saying, ‘Why do not the celestials reside in
such (a place)? Surely, this appeareth superior to the city of
Purandara.’ Thereat, Matali said, ‘In days of yore, O Partha, even this
was the city of our lord of the celestials. Afterwards the celestials
were driven from hence by the Nivata-Kavachas. Having performed the most
rigid austerities, they had gratified the Grand-father and had asked (and
obtained) the boons--namely, that they might reside here, and that they
might be free from danger in wars with the gods.’ Then Sakra addressed
the self-create lord saying, ‘Do thou, O lord, desirous of our own
welfare do what is proper.’ Thereupon, O Bharata, in this matter the Lord
commanded (Indra), saying, ‘O slayer of foes, in another body, even thou
shalt be (the destroyer of the Danavas).’ Then, in order to slaughter
them, Sakra rendered unto thee those weapons. The gods had been unable to
slay these, who have been slain by thee. O Bharata, in the fullness of
time, hadst thou come hither, in order to destroy them and thou hast done
so. O foremost of men, with the object that the demons might be killed,
Mahendra had conferred on thee the excellent prime energy of these
weapons.’

“Arjuna continued, ‘After having destroyed the Danavas, and also subdued
that city, with Matali I again went to that abode of the celestials.’”



SECTION CLXXII

“Arjuna continued, ‘Then while returning, I happened to descry a mighty
unearthly city, moving at will, and having the effulgence of fire or the
sun. And that city contained various trees composed of gems, and
sweet-voiced feathered ones. And furnished with four gates, and
gate-ways, and towers, that impregnable (city) was inhabited by the
Paulamas and Kalakanjas. And it was made of all sorts of jewels and was
unearthly, and of wonderful appearance. And it was covered with trees of
all kinds of gems, bearing fruits and flowers. And it contained
exceedingly beautiful unearthly birds. And it always swarmed throughout
with cheerful Asuras, wearing garlands, and bearing in their hands darts,
two edged swords, maces, bows, and clubs. And, O king, on seeing this
wonderful city of the Daityas, I asked Matali saying, ‘What is this that
looketh so wonderful?’ Thereat, Matali replied, ‘Once on a time a
Daitya’s daughter, named Pulama and a mighty female of the Asura order,
Kalaka by name, practised severe austerities for a thousand celestial
years. And at the end of their austerities, the self-create conferred on
them boons. And, O king of kings, they received these boons,--that their
offspring might never suffer misfortune; that they might be incapable of
being destroyed even by the gods, the Rakshasas and the Pannagas; and
that they might obtain a highly effulgent and surpassingly fair aerial
city, furnished with all manner of gems and invincible even by the
celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the
Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly
aerial city devoid of the celestials, which is moving about, having been
created for the Kalakeyas, by Brahma himself. And this city is furnished
with all desirable objects, and is unknown of grief or disease. And, O
hero, celebrated under the name of Hiranyapura, this mighty city is
inhabited by the Paulamas and the Kalakanjas; and it is also guarded by
those mighty Asuras. And, O king, unslayed by any of the gods, there they
dwell cheerfully, free from anxiety and having all their desires
gratified, O foremost of kings. Formerly, Brahma had destined destruction
at the hands of mortals. Do thou, O Partha, in fight, compass with that
weapon--the thunder-bolt--the destruction of the mighty and irrepressible
Kalakanjas.’

“Arjuna continued, ‘O lord of men, learning that they were incapable of
being destroyed by the celestials and the Asuras, I cheerfully said unto
Matali, ‘Do thou speedily repair into yonder city. With weapons will I
compass the annihilation of the haters of the lord of the celestials.
Surely, there exist no wicked haters of the gods who ought not to be
slain by me.’ Thereupon Matali took me to the vicinity of Hiranyapura on
the celestial chariot yoked with steeds. And seeing me, those sons of
Diti, wearing various kinds of attire and ornament and accoutred in mail,
flew at me with a mighty rush. And those foremost of the Danavas, of
exceeding prowess, in wrath attacked me with arrows and bhallas and clubs
and two-edged swords, and tomaras. Thereat, O king, resorting to my
strength of lore, I resisted that great volley of weapons by a mighty
shower of shafts; and also confounded them in conflict by ranging around
in my car. And being bewildered, the Danavas began to push each other
down. And having been confounded, they rushed at one another. And with
flaming arrows, I severed their heads by hundreds. And hard pressed by
me, the offspring of Diti, taking shelter within (their) city, soared
with it to the firmament, resorting to the illusion proper to the
Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas,
with a mighty discharge of shafts I obstructed their course. Then by
virtue of the bestowal of the boon, the Daityas supported themselves
easily on that sky-ranging unearthly aerial city, going anywhere at will
and like unto the sun. And now (the city) entered unto the earth and now
it rose upwards; and at one time it went in a crooked way and at another
time it submerged into water. At this, O represser of foes, I assailed
that mighty city, going anywhere at will, and resembling Amaravati. And,
O best of the Bharatas, I attacked the city containing those sons of
Diti, with multitudes of shafts, displaying celestial weapons. And
battered and broken by the straight-coursing iron shafts, shot by me, the
city of the Asuras, O king, fell to the earth. And they also, wounded by
my iron arrows having the speed of the thunder, began, O monarch, to go
about, being urged by destiny. Then ascending to the sky, Matali, as if
falling in front, swiftly descended to the earth, on that chariot of
solar resplendence. Then, O Bharata, environed me sixty thousand cars
belonging to those wrathful ones eager to battle with me. And with
sharpened shafts graced with feathers of the vulture, I destroyed those
(cars). At this, thinking, ‘These our hosts are incapable of being
vanquished by mortals, they became engaged in the conflict, like unto the
surges of the sea.’ Thereupon I gradually began to fix (on the string)
unearthly weapons. At this, thousands of weapons (shot) by those
wonderfully warring charioteers, by degrees opposed my unearthly arms and
in the field I saw hundreds and thousands of mighty (demons) ranging on
their cars, in various manoeuvres. And being furnished with variegated
mail and standards and diverse ornaments, they delighted my mind. And in
the conflict I could not afflict them by showers of shafts, but they did
not afflict me. And being afflicted by those innumerable ones, equipped
in weapons and skilled in fight, I was pained in that mighty encounter
and a terrible fear seized me. Thereupon collecting (my energies) in
fight, I (bowed down) unto that god of gods, Raudra, and saying, ‘May
welfare attend on all beings!’ I fixed that mighty weapon which,
celebrated under the name of Raudra, is the destroyer of all foes. Then I
beheld a male person having three heads, nine eyes, three faces, and six
arms. And his hair was flaming like fire or the sun. And, O slayer of
foes, for his dress, he had mighty serpents, putting out their tongues.
And saying, O best of the Bharatas, the dreadful and eternal Raudra, I
being free from fear, set it on the Gandiva; and, bowing unto the
three-eyed Sarva of immeasurable energy, let go (the weapon), with the
object of vanquishing those foremost of the Danavas, O Bharata. And, O
lord of men, as soon as it had been hurled, there appeared on the scene
by thousands, forms of deer, and of lions, and of tigers, and of bears
and of buffaloes, and of serpents, and of kine, and of sarabhas, and of
elephants, and of apes in multitudes, and of bulls, and of boars, and of
cats, and of dogs, and of spectres, and of all the Bhurundas, and of
vultures, and of Garudas, of chamaras, and of all the leopards, and of
mountains, and of seas, and of celestials, and of sages, and of all the
Gandharvas, and of ghosts with the Yakshas, and of the haters of the
gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and
of elephant-mouthed sharks, and of owls, and of beings having the forms
of fishes and horses, and of beings bearing swords and various other
weapons, and of Rakshasas wielding maces and clubs. And on that weapon
being hurled all the universe became filled with these as well as many
others wearing various shapes. And again and again wounded by beings of
various sights with (pieces of) flesh, fat, bones, and marrow on their
persons,--some having three heads, and some four tusks, and some four
mouths, and some four arms,--the Danavas met with destruction. And, then,
O Bharata, in a moment I slew all those Danavas, with other swarms of
arrows composed of the quintessence of stone, flaming like fire or the
sun, and possessed of the force of the thunder-bolt. And, seeing them
hewn by the Gandiva, and deprived of life, and thrown from the sky, I
again bowed unto that god--the Destroyer of Tripura. And, seeing those
adorned with unearthly ornaments, crushed by the weapon, the Raudra, the
charioteer of the celestials, experienced the greatest delight. And
having witnessed the accomplishment of that unbearable feat incapable of
being achieved even by the celestials themselves, Matali, the charioteer
of Sakra, paid homage unto me; and well-pleased, with joint hands said
these words. ‘The feat that hath been achieved by thee, is incapable of
being borne even by the gods, nay,--in battle, the lord of the celestials
himself cannot perform this deed. The sky-coursing mighty city incapable
of being destroyed by the gods and the Asuras hast thou, O hero, crushed
by thy own prowess and by the energy of asceticism. And when that aerial
city had been destroyed, and when the Danavas also had been slain, their
wives, uttering cries of distress, like unto Kurari birds, with hair
dishevelled came out of the city. And bewailing for their sons and
brothers and fathers, they fell on the ground and cried with distressful
accents. And on being deprived for their lords, they beat their breasts,
their garlands and ornaments fallen off. And that city of Danavas, in
appearance like unto the city of the Gandharvas filled with lamentations
and stricken with dole and distress, and bereft of grace even like unto a
lake deprived of (its) elephants, or like unto a forest deprived of trees
and (deprived of its) masters, looked no longer beautiful--but it
vanished, like a cloud-constructed city. And when I had accomplished the
task, eftsoons from the field Matali took me of delighted spirits, unto
the abode of the lord of the celestials. And having slain those mighty
Asuras, and destroyed Hiranyapura, and having also killed the
Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one,
as it had fallen out, Matali related in detail unto Devendra that entire
achievement of mine. And with the Marutas, hearing of the destruction of
Hiranyapura, of the neutralisation of the illusion, and of the slaughter
of the highly powerful Nivatakavachas in fight, the prosperous
thousand-eyed divine Purandara was well pleased, and exclaimed, ‘Well
done; Well done!’ And the king of the celestials together with the
celestials, cheering me again and again, said these sweet words, ‘By thee
hath been achieved a feat incapable of being achieved by the gods and the
Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the
preceptor’s fee. And, O Dhananjaya, thus in battle shalt thou always
remain calm, and discharge the weapons unerringly, and there shall not
stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas,
and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by
conquering it even by the might of thy arms, Kunti’s son Yudhishthira,
will rule the earth.’”



SECTION CLXXIII

“Arjuna continued, ‘Then firmly confident, the sovereign of the
celestials considering as his own, pertinently said these words unto me
wounded by cleaving shafts, ‘All the celestial weapons, O Bharata, are
with thee, so no man on earth will by any means be able to over-power
thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa
and Karna and Sakuni together with other Kshatriyas shall not amount unto
one-sixteenth part of thee.’ And the lord Maghavan granted me this golden
garland and this shell, Devadatta, of mighty roars, and also his
celestial mail impenetrable and capable of protecting the body. And Indra
himself set on my (head) this diadem. And Sakra presented me with these
unearthly apparels and unearthly ornaments, elegant and rare. In this
manner, O king, (duly) honoured, I delightfully dwelt in Indra’s sacred
abode with the children of the Gandharvas. Then, well-pleased, Sakra,
together with the celestials, addressed me, saying, ‘O Arjuna, the time
hath come for thy departure; thy brothers have thought of thee.’ Thus, O
Bharata, remembering the dissensions arising from that gambling, did I, O
king, pass those five years in the abode of Indra. Then have I come and
seen thee surrounded by our brothers on the summit of this lower range of
the Gandhamadana.’

“Yudhishthira said, ‘O Dhananjaya, by fortune it is that the weapons have
been obtained by thee; by fortune it is that the master of the immortals
hath been adored by thee. O repressor of foes, by fortune it is that the
divine Sthanu together with the goddess had become manifest unto thee and
been gratified by thee in battle, O sinless one; by fortune it is that
thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by
fortune it is that we have prospered; and by fortune it is that thou hast
come back. To-day I consider as if the entire earth engarlanded with
cities hath already been conquered, and as if the sons of Dhritarashtra
have already been subdued. Now, O Bharata, I am curious to behold those
celestial weapons wherewith thou hadst slain the powerful
Nivata-Kavachas.’”

“Thereat Arjuna said, ‘Tomorrow in the morning thou wilt see all the
celestial weapons with which I slew the fierce Nivata-Kavachas.’”

Vaisampayana said, “Thus having related (the facts touching) the arrival,
Dhananjaya passed that night there, together with all his brothers.”



SECTION CLXXIV

Vaisampayana continued, “And when the night had passed, Yudhishthira the
just, arose and together with his brothers, performed the necessary
duties. He then spake unto Arjuna, that delight of his mother, saying, ‘O
Kaunteya, do thou show (me) those weapons with which thou vanquished the
Danavas.’ Thereat, O king, the exceedingly powerful Dhananjaya, the son
of Pandu, duly practising extreme purity, showed those weapons, O
Bharata, which had been given unto him by the celestials. Dhananjaya
seated on the earth, as his chariot, which had the mountain for its pole,
the base of the axle and the cluster of beautiful-looking bamboo trees
for its socket-pole, looked resplendent with that celestial armour of
great lustre, took his bow Gandiva and the conch-shell given to him by
the gods, commenced to exhibit those celestial weapons in order. And as
those celestial weapons had been set, the Earth being oppressed with the
feet (of Arjuna), began to tremble with (its) trees; and the rivers and
the mighty main became vexed; and the rocks were riven; and the air was
hushed. And the sun did not shine; and fire did not flame; and by no
means did the Vedas of the twice-born once shine. And, O Janamejaya, the
creatures peopling the interior of the earth, on being afflicted, rose
and surrounded the Pandava, trembling with joined hands and contorted
countenances. And being burnt by those weapons, they besought Dhananjaya
(for their lives). Then the Brahmarshis, and the Siddhas, and the
Maharshis and the mobile beings--all these appeared (on the scene). And
the foremost Devarshis, and the celestials and the Yakshas and the
Rakshasas and the Gandharvas and the feathered tribes and the (other)
sky-ranging beings--all these appeared (on the scene). And the Great-sire
and all the Lokapalas and the divine Mahadeva, came thither, together
with their followers. Then, O great king, bearing unearthly variegated
blossoms Vayu (the Wind-god) fell to strewing them around the Pandava.
And sent by the celestials, the Gandharvas chanted various ballads; and,
O monarch, hosts of the Apsaras danced (there). At such a moment, O king,
sent by the celestials, Narada arrived (there) and addressed Partha in
these sweet words, ‘O Arjuna, Arjuna, do thou not discharge the celestial
weapons. These should never be discharged when there is no object (fit).
And when there is an object (present), they should also by no means be
hurled, unless one is sore pressed; for, O son of the Kurus, to discharge
the weapons (without occasion), is fraught with great evil. And, O
Dhananjaya, being duly kept as thou hast been instructed to these
powerful weapons will doubtless conduce to thy strength and happiness.
But if they are not properly kept, they, O Pandava, will become the
instrument for the destruction of the three worlds. So thou shouldst not
act in this way again. O Ajatasatru, thou too wilt behold even these
weapons, when Partha will use them for grinding (thy) enemies in battle.’”

Vaisampayana continued, “Having prevented Partha the immortals with
others that had come there, went to each his place, O foremost of men.
And, O Kaurava, after they had all gone, the Pandavas began to dwell
pleasantly in the same forest, together with Krishna.”



SECTION CLXXV

Janamejaya said, “When that prime among heroes, having been accomplished
in arms, had returned from the abode of the slayer of Vritra, what did
Pritha’s sons do in company with the warlike Dhananjaya?”

Vaisampayana said, “In company with that hero equal unto Indra,
Arjuna--that foremost of men, sported in the pleasure-gardens of the lord
of treasures (situated) in those woods on that romantic and excellent
mountain. And surveying those peerless and various pleasure-grounds
filled with diverse trees, that chief of men, Kiriti, ever intent upon
arms, ranged at large, bow in hand. And having through the grace of king
Vaisravana obtained a residence, those sons of a sovereign cared not for
the prosperity of men. And, O king, that period of their (lives) passed
peacefully. And having Partha in their company, they spent four years
there even like a single night. And as the Pandavas lived in the wood,
(these four years) and the former six, numbering ten, passed smoothly
with them.

“Then having seated themselves before the king, the vehement son of the
Wind-god, with Jishnu and the heroic twins, like unto the lord of the
celestials, earnestly addressed the king in these beneficial and pleasant
words. ‘It is only to render thy promise effectual and to advance thy
interests, that, O king of the Kurus, forsaking the forest, we do not go
to slay Suyodhana together with all his followers. Although deserving of
happiness, yet have we been deprived of happiness. And this is the
eleventh year that (in this state) we have been living (in the forest).
And hereafter, deluding that one of evil mind and character, shall we
easily live out the period of non-discovery. And at thy mandate, O
monarch, free from apprehension, we have been ranging the woods, having
relinquished our honour. Having been tempted by our residence in the
vicinity, they (our enemies) will not believe that we have removed to a
distant realm. And after having lived there undiscovered for a year, and
having wreaked our revenge on that wicked wight, Suyodhana, with his
followers, we shall easily root out that meanest of men, slaying him and
regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the
earth. For, O king, if we dwell in this region like unto heaven itself,
we shall forget our sorrows. In that case, O Bharata, thy fame like, unto
a fragrant flower shall vanish from the mobile and the immobile worlds.
By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain
(great glory), and to perform various sacrifices. This that thou art
receiving from Kuvera, thou wilt, O foremost of men, be able to attain
any time. Now, O Bharata, turn thy mind towards the punishment and
destruction of foes that committed wrongs. O king, the wielder of the
thunderbolt himself is incapable of standing thy prowess. And intent upon
thy welfare, he, having Suparna for his mark (Krishna), and also the
grandson of Sini (Satyaki) never experience pain, even when engaged in
encounter with the gods, O Dharmaraja. And Arjuna is peerless in
strength, and so am I too, O best of kings. And as Krishna together with
the Yadavas is intent upon thy welfare, so am I also, O foremost of
monarchs, and the heroic twins accomplished in war. And encountering the
enemy, we, having for our main object the attainment by thee of wealth
and prosperity, will destroy them.’”

Vaisampayana continued, “Then having learnt that intention of theirs, the
magnanimous and excellent son of Dharma, versed in religion and profit,
and of immeasurable prowess, went round Vaisravana’s abode. And
Yudhishthira the just, after bidding adieu unto the palaces, the rivers,
the lakes, and all the Rakshasas, looked towards the way by which (he)
had come (there). And then looking at the mountain also, the high-souled
and pure-minded one besought that best of mountains, saying, ‘O foremost
of mountains, may I together with my friends, after having finished my
task, and slain my foes, and regained my kingdom, see thee again,
carrying on austerities with subdued soul.’ And this also he determined
on. And in company with his younger brothers and the Brahmanas, the lord
of the Kurus proceeded even along that very road. And Ghatotkacha with
his followers began to carry them over the mountain cascades. And as they
started, the great sage Lomasa, advising them even as a father doth his
son, with a cheerful heart, went unto the sacred abode of the dwellers of
heaven. Then advised also by Arshtishena, those first of men, the
Parthas, went alone beholding romantic tirthas and hermitages, and other
mighty lakes.”



SECTION CLXXVI

Vaisampayana said, “When they had left their happy home in the beautiful
mountain abounding in cascades, and having birds, and the elephants of
the eight quarters, and the supernatural attendants of Kuvera (as
dwellers thereof), all happiness forsook those foremost of men of
Bharata’s race. But afterwards on beholding Kuvera’s favourite mountain,
Kailasa, appearing like clouds, the delight of those pre-eminent heroes
of the race of Bharata, became very great. And those foremost of heroic
men, equipped with scimitars and bows, proceeded contentedly, beholding
elevations and defiles, and dens of lions and craggy causeways and
innumerable water-falls and lowlands, in different places, as also other
great forests inhabited by countless deer and birds and elephants. And
they came upon beautiful woodlands and rivers and lakes and caves and
mountain caverns; and these frequently by day and night became the
dwelling place of those great men. And having dwelt in all sorts of
inaccessible places and crossing Kailasa of inconceivable grandeur, they
reached the excellent and surpassingly beautiful hermitage of
Vrishaparba. And meeting king Vrishaparba and received by him being they
became free from depression and then they accurately narrated in detail
to Vrishaparba the story of their sojourn in the mountains. And having
pleasantly passed one night in his sacred abode frequented by gods and
Maharshis, those great warriors proceeded smoothly towards the jujube
tree called Visala and took up their quarters there. Then all those
magnanimous men having reached the place of Narayana, continued to live
there, bereft of all sorrow, at beholding Kuvera’s favourite lake,
frequented by gods and Siddhas. And viewing that lake, those foremost of
men, the sons of Pandu traversed that place, renouncing all grief even as
immaculate Brahmana rishis (do) on attaining a habitation in the Nandana
gardens. Then all those warriors having in due course happily lived at
Badari for one month, proceeded towards the realm of Suvahu, king of the
Kiratas, by following the same track by which they had come. And crossing
the difficult Himalayan regions, and the countries of China, Tukhara,
Darada and all the climes of Kulinda, rich in heaps of jewels, those
warlike men reached the capital of Suvahu. And hearing that those sons
and grandsons of kings had all reached his kingdom, Suvahu, elated with
joy, advanced (to meet them). Then the best of the Kurus welcomed him
also. And meeting king Suvahu, and being joined by all their charioteers
with Visoka at their head and by their attendants, Indrasena and others,
and also by the superintendents and servants of the kitchen, they stayed
there comfortably for one night. Then taking all the chariots and
chariot-men and dismissing Ghatotkacha together with his followers, they
next repaired to the monarch of mountains in the vicinity of the Yamuna.
In the midst of the mountain abounding in waterfalls and having grey and
orange-coloured slopes and summits covered with a sheet of snow, those
warlike men having then found the great forest of Visakhayupa like unto
the forest of Chitraratha and inhabited by wild boars and various kinds
of deer and birds, made it their home. Addicted to hunting as their chief
occupation, the sons of Pritha peacefully dwelt in that forest for one
year. There in a cavern of the mountain, Vrikodara, with a heart
afflicted with distraction and grief, came across a snake of huge
strength distressed with hunger and looking fierce like death itself. At
this crisis Yudhishthira, the best of pious men, became the protector of
Vrikodara and he, of infinite puissance, extricated Bhima whose whole
body had been fast gripped by the snake with its folds. And the twelfth
year of their sojourn in forests having arrived, those scions of the race
of Kuru, blazing in effulgence, and engaged in asceticism, always devoted
principally to the practice of archery, repaired cheerfully from that
Chitraratha-like forest to the borders of the desert, and desirous of
dwelling by the Saraswati they went there, and from the banks of that
river they reached the lake of Dwaitabana. Then seeing them enter
Dwaitabana, the dwellers of that place engaged in asceticism, religious
ordinances, and self-restraining exercises and in deep and devout
meditation and subsisting on things ground with stone (for want of teeth)
having procured grass-mats and water-vessels, advanced to meet them. The
holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the
catechu, the sirisha, the bel and the inguda and the karira and pilu and
sami trees grew on the banks of the Saraswati. Wandering about with
contentment in (the vicinity of) the Saraswati which was, as it were, the
home of the celestials, and the favourite (resort) of Yakshas and
Gandharvas and Maharshis, those sons of kings lived there in happiness.”



SECTION CLXXVII

Janamejaya said, “How was it, O sage! that Bhima, of mighty prowess and
possessing the strength of ten thousand elephants, was stricken with
panic at (the sight of) that snake? Thou hast described him, that slayer
of his enemies, as dismayed and appalled with fear, even him, who by
fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas
and Rakshasas and who, in proud defiance, invited to a single combat,
Pulastya’s son, the dispenser of all riches. I desire to hear this (from
you); great indeed is my curiosity.”

Vaisampayana continued, “O king, having reached king Vrishaparva’s
hermitage, while those fearful warriors were living in various wonderful
woods, Vrikodara roaming at pleasure, with bow in hand and armed with a
scimitar, found that beautiful forest, frequented by gods and Gandharvas.
And then he beheld (some) lovely spots in the Himalayan mountains,
frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras,
resounded here and there with (the warbling of) birds--the chakora, the
chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and
abounding with shady trees, soft with the touch of snow and pleasing to
the eye and mind, and bearing perennial fruits and flowers. And he beheld
mountain streams with waters glistening like the lapis lazuli and with
ten thousand snow-white ducks and swans and with forests of deodar trees
forming (as it were) a trap for the clouds; and with tugna and kalikaya
forests, interspersed with yellow sandal trees. And he of mighty
strength, in the pursuit of the chase, roamed in the level and desert
tracts of the mountain, piercing his game with unpoisoned arrows. In that
forest the famous and mighty Bhimasena, possessing the strength of a
hundred elephants, killed (many) large wild boars, with the force (of his
arms). And endowed with terrible prowess and mighty strength, and
powerful as the lion or the tiger, and capable of resisting a hundred
men, and having long arms, and possessing the strength of a hundred
elephants, he killed many antelopes and wild boars and buffaloes. And
here and there, in that forest he pulled out trees by the roots, with
great violence and broke them too, causing the earth and the woods and
the (surrounding) places to resound. And then shouting and trampling on
the tops of mountains, and causing the earth to resound with his roars,
and striking his arms, and uttering his war-cry, and slapping and
clapping his hands, Bhimasena, exempt from decay, and ever-proud and
without fear, again and again leaped about in those woods. And on hearing
the shouts of Bhimasena, powerful lions and elephants of huge strength,
left their lairs in fright. And in that same forest, he fearlessly
strolled about in search of game; and like the denizens of the woods,
that most valiant of men, the mighty Bhimasena, wandered on foot in that
forest. And he penetrated the vast forest, shouting strange whoopos, and
terrifying all creatures, endowed with strength and prowess. And then
being terrified, the snakes hid (themselves) in caves, but he, overtaking
them with promptitude, pursued them slowly. Then the mighty Bhimasena,
like unto the Lord of the Celestials, saw a serpent of colossal
proportions, living in one of the mountain fastnesses and covering the
(entire) cave with its body and causing one’s hair to stand on end (from
fright). It had its huge body stretched like a hillock, and it possessed
gigantic strength, and its body was speckled with spots and it had a
turmeric-like (yellow) colour and a deep copper-coloured mouth of the
form of a cave supplied with four teeth; and with glaring eyes, it was
constantly licking the corners of its mouth. And it was the terror of all
animated beings and it looked like the very image of the Destroyer Yama;
and with the hissing noise of its breath it lay as if rebuking (an
in-comer). And seeing Bhima draw so near to him, the serpent, all on a
sudden, became greatly enraged, and that goat-devouring snake violently
seized Bhimasena in his grip. Then by virtue of the boon that had been
received by the serpent, Bhimasena with his body in the serpent’s grip,
instantly lost all consciousness. Unrivalled by that of others, the might
of Bhimasena’s arms equalled the might of ten thousand elephants
combined. But Bhima, of great prowess, being thus vanquished by the
snake, trembled slowly, and was unable to exert himself. And that one of
mighty arms and of leonine shoulders, though possessed of strength often
thousand elephants, yet seized by the snake, and overpowered by virtue of
the boon, lost all strength. He struggled furiously to extricate himself,
but did not succeed in any wise baffling this (snake).”



SECTION CLXXVIII

Vaisampayana continued, “And the powerful Bhimasena, having thus come
under the power of the snake, thought of its mighty and wonderful
prowess; and said unto it, ‘Be thou pleased to tell me, O snake, who thou
art. And, O foremost of reptiles, what wilt thou do with me? I am
Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just.
And endued as I am with the strength of ten thousand elephants, how hast
thou been able to overpower me? In fight have been encountered and slain
by me innumerable lions, and tigers, and buffaloes, and elephants. And, O
best of serpents, mighty Rakshasas and Pisachas, and Nagas, are unable to
stand the force of my arms. Art thou possessed of any magic, or hast thou
received any boon, that although exerting myself, I have been overcome by
thee? Now I have been convinced that the strength of men is false, for, O
serpent, by thee hath such mighty strength of men been baffled.’

Vaisampayana continued, “When the heroic Bhima of noble deed had said
this, the snake caught him, and coiled him all round with his body,
having thus subdued that mighty-aimed one, and freed his plump arms
alone, the serpent spake these words, ‘By good fortune it is that, myself
being hungry, after long time the gods have to-day destined thee for my
food; for life is dear unto every embodied being, I should relate unto
thee the way in which I have come by this snake form. Hear, O best of the
pious, I have fallen into this plight on account of the wrath of the
Maharhis. Now desirous of getting rid of the curse, I will narrate unto
thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha.
He was the son of Ayu, and the perpetuator of the line of thy ancestors.
Even I am that one. For having affronted the Brahmanas I, by (virtue of)
Agastya’s malediction, have come by this condition. Thou art my agnate,
and lovely to behold,--so thou shouldst not be slain by me,--yet I shall
to-day devour thee! Do thou behold the dispensation of Destiny! And be it
a buffalo, or an elephant, none coming within my reach at the sixth
division of the day, can, O best of men, escape. And, O best of the
Kurus, thou hast not been taken by an animal of the lower order, having
strength alone,--but this (hath been so) by reason only of the boon I
have received. As I was falling rapidly from Sakra’s throne placed on the
front of his palace, I spake unto that worshipful sage (Agastya), ‘Do
thou free me from this curse.’ Thereat filled with compassion, that
energetic one said unto me, ‘O king, thou shall be freed after the lapse
of some time.’ Then I fell to the earth (as a snake); but my recollection
(of former life) did not renounce me. And although it be so ancient, I
still recollect all that was said. And the sage said unto me, That person
who conversant with the relation subsisting between the soul and the
Supreme Being, shall be able to answer the questions put by thee, shall
deliver thee. And, O king, taken by thee, strong beings superior to thee,
shall immediately lose their strength, I heard these words of those
compassionate ones, who felt attached unto me. And then the Brahmanas
vanished. Thus, O highly effulgent one, having become a serpent, I, doing
exceedingly sinful acts, live in unclean hell, in expectation of the
(appointed) time.’ The mighty-armed Bhimasena addressed the serpent,
saying, ‘I am not angry, O mighty snake,--nor do I blame myself. Since in
regard to happiness and misery, men sometimes possess the power of
bringing and dismissing them, and sometimes do not. Therefore one should
not fret one’s mind. Who can baffle destiny by self-exertion? I deem
destiny to be supreme, and self-exertion to be of no avail. Smitten with
the stroke of destiny, the prowess of my arms lost, behold me to-day
fallen unto this condition without palpable cause. But to-day I do not so
much grieve for my own self being slain, as I do for my brothers deprived
of their kingdom, and exiled into the forest. This Himalaya is
inaccessible, and abounds with Yakshas and the Rakshasas, And searching
about for me, they will be distracted. And hearing that I have been
killed, (my brothers) will forego all exertion, for, firm in promise,
they have hitherto been controlled by my harsh speech, I being desirous
of gaining the kingdom. Or the intelligent Arjuna (alone), being versed
in every lore, and incapable of being overcome by gods and Rakshasas and
Gandharvas, will not be afflicted with grief. That mighty-armed and
exceedingly powerful one is able single-handed to speedily pull down from
his place even the celestials. What shall I say of the deceitfully
gambling son of Dhritarashtra, detested of all men, and filled with
haughtiness and ignorance! And I also grieve for my poor mother,
affectionate to her sons, who is ever solicitous for our greatness in a
large measure than is attained by our enemies. O serpent, the desire that
forlorn one had in me will all be fruitless in consequence of my
destruction. And gifted with manliness, the twins, Nakula and Sahadeva,
following their elder brother (me), and always protected by the strength
of my arms, will, owing to my destruction, be depressed and deprived of
their prowess, and stricken with grief. This is what I think.’ In this
way Vrikodara lamented profusely. And being bound by the body of the
snake, he could not exert himself.

“On the other hand, Kunti’s son, Yudhishthira, (seeing) and reflecting on
dreadful ill omens, became alarmed. Terrified by the blaze of the points
of the horizon, jackals stationing themselves on the right of that
hermitage, set up frightful and inauspicious yells. And ugly Vartikas as
of dreadful sight, having one wing, one eye, and one leg, were seen to
vomit blood, facing the sun. And the wind began to blow dryly, and
violently, attracting grits. And to the right all the beasts and birds
began to cry. And in the rear the black crows cried, ‘Go!’ ‘Go!’ And
momentarily his (Yudhishthira’s) right arm began to twitch, and his chest
and left leg shook (of themselves). And indicating evil his left eye
contracted spasmodically. Thereupon, O Bharata, the intelligent
Yudhishthira the just, inferring some great calamity (to be imminent),
asked Draupadi, saying, ‘Where is Bhima?’ Thereat Panchali said that
Vrikodara had long gone out. Hearing this, that mighty-armed king set out
with Dhaumya, after having said unto Dhananjaya, “Thou shouldst protect
Draupadi.’ And he also directed Nakula and Sahadeva to protect the
Brahmanas. And issuing from the hermitage that lord, Kunti’s son,
following the footprints of Bhimasena, began to search for him in that
mighty forest. And on coming to the east, he found mighty leaders of
elephant-herds (slain) and saw the earth marked with Bhima’s
(foot-prints). Then seeing thousands of deer and hundreds of lions lying
in the forest, the king ascertained his course. And on the way were
scattered trees pulled down by the wind caused by the thighs of that hero
endued with the speed of the wind as he rushed after the deer. And
proceeding, guided by those marks, to a spot filled with dry winds and
abounding in leafless vegetables, brackish and devoid of water, covered
with thorny plants and scattered over with gravel, stumps and shrubs and
difficult of access and uneven and dangerous, he saw in a mountain cavern
his younger brother motionless, caught in the folds of that foremost of
snakes.”



SECTION CLXXIX

Vaisampayana continued, “Yudhishthira, finding his beloved brother coiled
by the body of the serpent, said these words: ‘O son of Kunti, how hast
thou come by this misfortune! And who is this best of serpents having a
body like unto a mountain mass?’ Bhimasena said, ‘O worshipful one, this
mighty being hath caught me for food. He is the royal sage Nahusha living
in the form of a serpent.’ Yudhishthira said, ‘O longlived one, do thou
free my brother of immeasurable prowess; we will give thee some other
food which will appease thy hunger.’ The serpent said, ‘I have got for
diet even this son of a king, come to my mouth of himself. Do thou go
away. Thou shouldst not stay here. (If thou remainest here) thou too
shall be my fare to-morrow. O mighty-armed one, this is ordained in
respect of me, that he that cometh unto my place, becometh my food and
thou too art in my quarter. After a long time have I got thy younger
brother as my food; I will not let him off; neither do I like to have any
other food.’ Thereat Yudhishthira said, ‘O serpent, whether thou art a
god, or a demon, or an Uraga, do thou tell me truly, it is Yudhishthira
that asketh thee, wherefore, O snake, hast thou taken Bhimasena? By
obtaining which, or by knowing what wilt thou receive satisfaction, O
snake, and what food shall I give thee? And how mayst thou free him.’ The
serpent said, ‘O sinless one, I was thy ancestor, the son of Ayu and
fifth in descent from the Moon. And I was a king celebrated under the
name of Nahusha. And by sacrifices and asceticism and study of the Vedas
and self-restraint and prowess I had acquired a permanent dominion over
the three worlds. And when I had obtained such dominion, haughtiness
possessed me. And thousands of Brahmanas were engaged in carrying my
chair. And intoxicated by supremacy, I insulted those Brahmanas. And, O
lord of the earth, by Agastya have I been reduced to this pass! Yet, O
Pandava, to this day the memory (of my former birth) hath not forsaken
me! And, O king, even by the favour of that high-souled Agastya, during
the sixth division of the day have I got for meal thy younger brother.
Neither will I set him free, nor do I wish for any other food. But if
to-day thou answerest the questions put by me, then, I shall deliver
Vrikodara!” At this Yudhishthira said, ‘O serpent, ask whatever thou
listest! I shall, if I can, answer thy questions with the view of
gratifying thee, O snake! Thou knowest fully what should be known by
Brahmanas. Therefore, O king of snakes, hearing (thee) I shall answer thy
queries!’

The serpent said, ‘O Yudhishthira, say--Who is a Brahmana and what should
be known? By thy speech I infer thee to be highly intelligent.’

“Yudhishthira said, ‘O foremost of serpents, he, it is asserted by the
wise, in whom are seen truth, charity, forgiveness, good conduct,
benevolence, observance of the rites of his order and mercy is a
Brahmana. And, O serpent, that which should be known is even the supreme
Brahma, in which is neither happiness nor misery--and attaining which
beings are not affected with misery; what is thy opinion?’

“The serpent said, ‘O Yudhishthira, truth, charity, forgiveness,
benevolence, benignity, kindness and the Veda[42] which worketh the
benefit of the four orders, which is the authority in matters of religion
and which is true, are seen even in the Sudra. As regards the object to
be known and which thou allegest is without both happiness and misery, I
do not see any such that is devoid of these.’

“Yudhishthira said, Those characteristics that are present in a Sudra, do
not exist in a Brahmana; nor do those that are in a Brahmana exist in a
Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is
Brahmana by birth alone. He, it is said by the wise, in whom are seen
those virtues is a Brahmana. And people term him a Sudra in whom those
qualities do not exist, even though he be a Brahmana by birth. And again,
as for thy assertion that the object to be known (as asserted by me) doth
not exist, because nothing exists that is devoid of both (happiness and
misery), such indeed is the opinion, O serpent, that nothing exists that
is without (them) both. But as in cold, heat doth not exist, nor in heat,
cold, so there cannot exist an object in which both (happiness and
misery) cannot exist?”

“The serpent said, ‘O king, if thou recognise him as a Brahmana by
characteristics, then, O long-lived one, the distinction of caste
becometh futile as long as conduct doth not come into play.’

“Yudhishthira said, ‘In human society, O mighty and highly intelligent
serpent, it is difficult to ascertain one’s caste, because of promiscuous
intercourse among the four orders. This is my opinion. Men belonging to
all orders (promiscuously) beget offspring upon women of all the orders.
And of men, speech, sexual intercourse, birth and death are common. And
to this the Rishis have borne testimony by using as the beginning of a
sacrifice such expressions as--of what caste so ever we may be, we
celebrate the sacrifice. Therefore, those that are wise have asserted
that character is the chief essential requisite. The natal ceremony of a
person is performed before division of the umbilical cord. His mother
then acts as its Savitri and his father officiates as priest. He is
considered as a Sudra as long as he is not initiated in the Vedas. Doubts
having arisen on this point, O prince; of serpents, Swayambhuba Manu has
declared, that the mixed castes are to be regarded as better than the
(other) classes, if having gone through the ceremonies of purification,
the latter do not conform to the rules of good conduct, O excellent
snake! Whosoever now conforms to the rules of pure and virtuous conduct,
him have I, ere now, designated as a Brahmana.’ The serpent replied, ‘O
Yudhishthira, thou art acquainted with all that is fit to be known and
having listened to thy words, how can I (now) eat up thy brother
Vrikodara!”



SECTION CLXXX

“Yudhishthira said, ‘In this world, you are so learned in the Vedas and
Vedangas; tell me (then), what one should do to attain salvation?’

“The serpent replied, ‘O scion of the Bharata’s race, my belief is that
the man who bestows alms on proper objects, speaks kind words and tells
the truth and abstains from doing injury to any creature goes to heaven.’

“Yudhishthira enquired, ‘Which, O snake, is the higher of the two, truth
or alms-giving? Tell me also the greater or less importance of kind
behaviour and of doing injury to no creature.’

“The snake replied, ‘The relative merits of these virtues, truth and
alms-giving, kind speech and abstention from injury to any creature, are
known (measured) by their objective gravity (utility). Truth is
(sometimes) more praiseworthy than some acts of charity; some of the
latter again are more commendable than true speech. Similarly, O mighty
king, and lord of the earth, abstention from doing injury to any creature
is seen to be important than good speech and vice-versa. Even so it is, O
king, depending on effects. And now, if thou hast anything else to ask,
say it all, I shall enlighten thee!’ Yudhishthira said, ‘Tell me, O
snake, how the incorporal being’s translation to heaven, its perception
by the senses and its enjoyment of the immutable fruits of its actions
(here below), can be comprehended.’ The snake replied, ‘By his own acts,
man is seen to attain to one of the three conditions of human existence,
of heavenly life, or of birth in the lower animal kingdom. Among these,
the man who is not slothful, who injures no one and who is endowed with
charity and other virtues, goes to heaven, after leaving this world of
men. By doing the very contrary, O king, people are again born as men or
as lower animals. O my son, it is particularly said in this connection,
that the man who is swayed by anger and lust and who is given to avarice
and malice falls away from his human state and is born again as a lower
animal, and the lower animals too are ordained to be transformed into the
human state; and the cow, the horse and other animals are observed to
attain to even the divine state.’[43] O my son, the sentient being,
reaping the fruits of his actions, thus transmigrates through these
conditions; but the regenerate and wise man reposes his soul in the
everlasting Supreme Spirit. The embodied spirit, enchained by destiny and
reaping the fruits of its own actions, thus undergoes birth after birth
but he that has lost touch of his actions, is conscious of the immutable
destiny of all born beings.[44]

“Yudhishthira asked, ‘O snake, tell me truly and without confusion how
that dissociated spirit becomes cognisant of sound, touch, form, flavour,
and taste. O great-minded one, dost thou not perceive them,
simultaneously by the senses? Do thou, O best of snakes, answer all these
queries!’ The snake replied, ‘O long-lived one, the thing called Atman
(spirit), betaking itself to corporeal tenement and manifesting itself
through the organs of sense, becomes duly cognisant of perceptible
objects. O prince of Bharata’s race, know that the senses, the mind, and
the intellect, assisting the soul in its perception of objects, are
called Karanas. O my son, the eternal spirit, going out of its sphere,
and aided by the mind, acting through the senses, the receptacles of all
perceptions, successively perceives these things (sound, form, flavour,
&c). O most valiant of men, the mind of living creatures is the cause of
all perception, and, therefore, it cannot be cognisant of more than one
thing at a time. That spirit, O foremost of men, betaking itself to the
space between the eyebrows, sends the high and low intellect to different
objects. What the Yogins perceive after the action of the intelligent
principle by that is manifested the action of the soul.’

“Yudhishthira said, ‘Tell me the distinguishing characteristics of the
mind and the intellect. The knowledge of it is ordained as the chief duty
of persons meditating on the Supreme Spirit.’

“The snake replied, ‘Through illusion, the soul becomes subservient to
the intellect. The intellect, though known to be subservient to the soul,
becomes (then) the director of the latter. The intellect is brought into
play by acts of perception; the mind is self-existent. The Intellect does
not cause the sensation (as of pain, pleasure, &c), but the mind does.
This, my son, is the difference between the mind and the intellect. You
too are learned in this matter, what is your opinion?’

“Yudhishthira said, ‘O most intelligent one, you have fine intelligence
and you know all that is fit to be known. Why do you ask me that
question? You knew all and you performed such wonderful deeds and you
lived in heaven. How could then illusion overpower you? Great is my doubt
on this point.’ The snake replied, ‘Prosperity intoxicates even the wise
and valiant men. Those who live in luxury, (soon) lose their reason. So,
I too, O Yudhishthira, overpowered by the infatuation of prosperity, have
fallen from my high state and having recovered my self-consciousness, am
enlightening thee thus! O victorious king, thou hast done me a good turn.
By conversing with thy pious self, my painful curse has been expiated. In
days of yore, while I used to sojourn in heaven in a celestial chariot,
revelling in my pride, I did not think of anything else, I used to exact
tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas
and all other dwellers of the three worlds. O lord of earth, such was the
spell of my eyes, that on whatever creature, I fixed them, I instantly
destroyed his power. Thousands of Brahmarshis used to draw my chariot.
The delinquency, O king, was the cause of my fall from my high
prosperity. Among them, Agastya was one day drawing my conveyance, and my
feet came in contact with his body; Agastya then pronounced (this curse)
on me, in anger, ‘Ruin seize thee, do thou become a snake.’ So, losing my
glory, I fell down from that excellent car and while falling, I beheld
myself turned into a snake, with head downwards. I thus implored that
Brahmana, ‘May this curse be extinguished, O adorable one! You ought to
forgive one who has been so foolish from infatuation.’ Then he kindly
told me this, as I was being hurled down (from heaven), “The virtuous
king Yudhishthira will save thee from this curse, and when, O king,
horrible sin of pride will be extinguished in thee; thou shalt attain
salvation.’ And I was struck with wonder on seeing (this) power of his
austere virtues; and therefore, have I questioned thee about the
attributes of the Supreme Spirit and of Brahmanas. Truth, charity,
self-restraint, penance, abstention from doing injury to any creature,
and constancy in virtue, these, O king, and not his race of family
connections, are the means, by which a man must always secure salvation.
May this brother of thine, the mighty Bhimasena, meet with good luck and
may happiness abide with thee! I must go to Heaven again.’”

Vaisampayana continued, “So saying, that king, Nahusha, quitted his
serpentine form, and assuming his celestial shape he went back to Heaven.
The glorious and pious Yudhishthira, too, returned to his hermitage with
Dhaumya and his brother Bhima. Then the virtuous Yudhishthira narrated
all that, in detail, to the Brahmanas who had assembled (there). On
hearing that, his three brothers and all the Brahmanas and the renowned
Draupadi too were covered with shame. And all those excellent Brahmanas
desiring the welfare of the Pandavas, admonished Bhima for his
foolhardiness, telling him not to attempt such things again, and the
Pandavas too were greatly pleased at seeing the mighty Bhima out of
danger, and continued to live there pleasantly.”



SECTION CLXXXI

(Markandeya-Samasya Parva)

Vaisampayana said, “While they were dwelling at that place, there set in
the season of the rains, the season that puts an end to the hot weather
and is delightful to all animated beings. Then the black clouds, rumbling
loudly, and covering the heavens and the cardinal points, ceaselessly
rained during day and night. These clouds, counted by hundreds and by
thousands, looked like domes in the rainy season. From the earth
disappeared the effulgence of the sun; its place was taken by the
stainless lustre of the lightning; the earth became delightful to all,
being overgrown with grass, with gnats and reptiles in their joy; it was
bathed with rain and possessed with calm. When the waters had covered
all, it could not be known whether the ground was at all even or
uneven;--whether there were rivers or trees or hills. At the end of the
hot season, the rivers added beauty to the woods being themselves full of
agitated waters, flowing with great force and resembling serpents in the
hissing sound they made. The boars, the stags and the birds, while the
rain was falling upon them began to utter sounds of various kinds which
could be heard within the forest tracts. The chatakas, the peacocks and
the host of male Kohilas and the excited frogs, all ran about in joy.
Thus while the Pandavas were roaming about in the deserts and sandy
tracts, the happy season of rain, so various in aspect and resounding
with clouds passed away. Then set in the season of autumn, thronged with
ganders and cranes and full of joy; then the forest tracts were overrun
with grass; the river turned limpid; the firmament and stars shone
brightly., And the autumn, thronged with beasts and birds, was joyous and
pleasant for the magnanimous sons of Pandu. Then were seen nights, that
were free from dust and cool with clouds and beautified by myriads of
planets and stars and the moon. And they beheld rivers and ponds, adorned
with lilies and white lotuses, full of cool and pleasant water. And while
roving by the river Saraswati whose banks resembled the firmament itself
and were overgrown with canes, and as such abounded in sacred baths,
their joy was great. And those heroes who wielded powerful bows, were
specially glad to see the pleasant river Saraswati, with its limpid
waters full to the brim. And, O Janamejaya, the holiest night, that of
the full moon in the month of Kartika in the season of autumn, was spent
by them while dwelling there! And the sons of Pandu, the best of the
descendants of Bharata, spent that auspicious juncture with righteous and
magnanimous saints devoted to penance. And as soon as the dark fortnight
set in immediately after, the sons of Pandu entered the forest named the
Kamyaka, accompanied by Dhananjaya and their charioteers and cooks.”



SECTION CLXXXII

Vaisampayana said, “O son of Kuru, they, Yudhishthira and others, having
reached the forest of Kamyaka, were, hospitably received by hosts of
saints and they lived together with Krishna. And while the sons of Pandu
were dwelling in security in that place, many Brahmanas came to wait upon
them. And a certain Brahmana said, ‘He the beloved friend of Arjuna, of
powerful arms and possessed of self control, descendant of Sura, of a
lofty intellect, will come, for, O ye foremost of the descendants of
Kuru, Hari knows that ye have arrived here. For, Hari has always a
longing for your sight and always seeks your welfare. And Markandeya, who
lived very many years devoted to great austerities, given to study and
penance, will erelong come and meet you.’ And the very moment that he was
uttering these words, there was beheld Krishna, coming thitherward upon a
car unto which were yoked the horses Saivya and Sugriva,--he the best of
those that ride on cars, accompanied by Satyabhama, is like Indra by
Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to
see those most righteous of the descendants of Kuru. And the sagacious
Krishna, having alighted from the car, prostrated himself, with pleasure
in his heart, before the virtuous king, in the prescribed way, and also
before Bhima, that foremost of powerful men. And he paid his respects to
Dhaumya, while the twin brothers prostrated themselves to him. And he
embraced Arjuna of the curly hair; and spoke words of solace to the
daughter of Drupada. And the descendant of the chief of the Dasaraha
tribe, that chastiser of foes, when he saw the beloved Arjuna come near
him, having seen him after a length of time, clasped him again and again.
And so too Satyabhama also, the beloved consort of Krishna, embraced the
daughter of Drupada, the beloved wife of the sons of Pandu. Then these
sons of Pandu, accompanied by their wife and priests, paid their respects
to Krishna, whose eyes resembled the white lotus and surrounded him on
all sides. And Krishna, when united with Arjuna, the son of Pritha, the
winner of riches and the terror of the demons assumed a beauty comparable
to that of Siva, the magnanimous lord of all created beings, when he, the
mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a
circlet of crowns on his head, gave an account of what had happened to
him in the forest to Krishna, the elder brother of Gada. And Arjuna
asked, saying, ‘How is Subhadra, and her son Abhimanyu?’ And Krishna, the
slayer of Madhu, having paid his respects in the prescribed form to the
son of Pritha, and to the priest, and seating himself with them there,
spoke to king Yudhishthira, in words of praise. And he said, ‘O king,
Virtue is preferable to the winning of kingdoms; it is, in fact, practice
of austerities! By you who have obeyed with truth and candour what your
duty prescribed, have been won both this world and that to come! First
you have studied, while performing religious duties; having acquired in a
suitable way the whole science of arms, having won wealth by pursuing the
methods prescribed for the military caste, you have celebrated all the
time-honoured sacrificial rites. You take no delight in sensual
pleasures; you do not act, O lord of men, from motives of enjoyment, nor
do you swerve from virtue from greed of riches; it is for this, you have
been named the Virtuous King, O son of Pritha! Having won kingdoms and
riches and means of enjoyment, your best delight has been charity and
truth and practice of austerities, O King, and faith and meditation and
forbearance and patience! When the population of Kuru-jangala beheld
Krishna outraged in the assembly hall, who but yourself could brook that
conduct, O Pandu’s son, which was so repugnant both to virtue and usage?
No doubt, you will, before long, rule over men in a praiseworthy way, all
your desires being fulfilled. Here are we prepared to chastise the Kurus,
as soon as the stipulation made by you is fully performed! And Krishna,
the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and
Yudhishthira, and the twins and Krishna, ‘How fortunate that by your
blessing Arjuna the bearer of the coronet, has arrived after having
acquired the science of arms!” And Krishna, the leader of the Dasarha
tribe, accompanied by friends, likewise spoke to Krishna, the daughter of
Yajnasena, saying, ‘How fortunate that you are united, safe and secure,
with Arjuna, the winner of riches!’ And Krishna also said, ‘O Krishna, O
daughter of Yajnasena, those sons of yours, are devoted to the study of
the science of arms, are well-behaved and conduct themselves on the
pattern, O Krishna, of their righteous friends. Your father and your
uterine brothers proffer them a kingdom and territories; but the boys
find no joy in the house of Drupada, or in that of their maternal uncles.
Safely proceeding to the land of the Anartas, they take the greatest
delight in the study of the science of arms. Your sons enter the town of
the Vrishnis and take an immediate liking to the people there. And as you
would direct them to conduct themselves, or as the respected Kunti would
do, so does Subhadra direct them in a watchful way. Perhaps, she is still
more careful of them. And, O Krishna, as Rukmini’s son is the preceptor
of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the
preceptor and the refuge of your sons also! And a good preceptor, would
unceasingly give them lessons in the wielding of maces and swords and
bucklers, in missiles and in the arts of driving cars and of riding
horses, being valiant. And he, the son of Rukmini, having bestowed a very
good training upon them, and having taught them the art of using various
weapons in a proper way, takes satisfaction at the valorous deeds of your
sons, and of Abhimanyu. O daughter of Drupada! And when your son goes
out, in pursuit of (out-door) sports, each one of them is followed
thither by cars and horses and vehicles and elephants.’ And Krishna said
to the virtuous king, Yudhishthira, The fighting men of the Dasarha
tribe, and the Kukuras, and the Andhakas--let these, O king, place
themselves at thy command--let them perform what thou desirest them. O
lord of men, let the army of the tribe of Madhus, (resistless) like the
wind, with their bows and led by Balarama whose weapon is the plough--let
that army, equipped (for war), consisting of horsemen and foot soldiers
and horses and cars and elephants, prepare to do your bidding. O son of
Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful
men, together with his followers and his hosts of friends to the path
betaken by the lord of Saubha, the son of the Earth! You, O ruler of men,
are welcome to stick to that stipulation which was made in the
assembly-hall--but let the city of Hastina be made ready for you, when
the hostile force has been slain by the soldiers of the Dasarha tribe!
Having roamed at your pleasure in all those places where you may desire
to go, having got rid of your grief and freed from all your sins--you
will reach the city of Hastina--the well-known city situated in the midst
of a fine territory!--Then the magnanimous king having been acquainted
with the view, thus clearly set forth by Krishna that best of men, and,
having applauded the same, and having deliberated, thus spoke with joined
palms unto Kesava, ‘O Kesava, no doubt, thou art the refuge of the sons
of Pandu; for the sons of Pandu have their protector in thee! When the
time will come, there is no doubt that thou wilt do all the work just
mentioned by thee; and even more than the same! As promised by us, we
have spent all the twelve years in lonely forests. O Kesava, having in
the prescribed way completed the period for living unrecognised, the sons
of Pandu will take refuge in thee. This should be the intention of those
that associate with thee, O Krishna! The sons of Pandu swerve not from
the path of truth, for the sons of Pritha with their charity and their
piety with their people and their wives and with their relations have
their protector in thee!”

Vaisampayana said, ‘O descendant of Bharata, while Krishna, the
descendant of the Vrishnis and the virtuous king, were thus talking,
there appeared then the saint Markandeya, grown grey in the practise of
penances. And he had seen many thousand years of life, was of a pious
soul, and devoted to great austerities. Signs of old age he had none; and
deathless he was, and endued with beauty and generous and many good
qualities. And he looked like one only twenty-five years old. And when
the aged saint, who had seen many thousand years of life, came, all the
Brahamanas paid their respects to him and so did Krishna together with
Pandu’s son. And when that wisest saint, thus honoured, took his seat in
a friendly way, Krishna addressed him, in accordance with the views of
the Brahmanas and of Pandu’s sons, thus,--

“The sons of Pandu, and the Brahmanas assembled here, and the daughter of
Drupada, and Satyabhama, likewise myself, are all anxious to hear your
most excellent words, O Markandeya! Propound to us the holy stories of
events of bygone times, and the eternal rules of righteous conduct by
which are guided kings and women and saints!”

Vaisampayana continued, “When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu’s
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash his
feet, and the well-known oblation called the Arghya. Then the godlike
saint, Narada, learning that they were about to hear the speech of
Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, ‘O saint of
the Brahmana caste, speak what you were about to say unto the sons of
Pandu!’ Thus addressed, Markandeya, devoted to great austerities,
replied, ‘Wait a moment. A great deal will be narrated.’ Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun.”

Vaisampayana continued, “Pandu’s son, the king of the Kuru tribe, having
observed that the great saint as willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, ‘You who are ancient (in
years), know the deeds of gods and demons, and illustrious saints, and of
all the royal ones. We consider you as worthy of being worshipped and
honoured; and we have long yearned after your company. And here is this
son of Devaki, Krishna, who has come to us on a visit. Verily, when I
look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is man who does all acts, good or bad, and that it
is he that enjoys the fruit the acts bring forth. How then is god the
agent? And, O best of those that are proficient in the knowledge of God,
how is it that men’s actions follow them? Is it in this world? Or is it
in some subsequent existence? And, O best of righteous men among the
twice-born, in what way is an embodied animated being joined by his good
and evil deeds that seek him out? Is it after death? Or is it in this
world? And, O descendant of Bhrigu, is what we experience in this world
the result of the acts of this very life? Or will the acts of this life
bear fruit in the world to come? And where do the actions of an animated
being who is dead find their resting place?”

“Markandeya said, ‘O best of those that can speak, this question befits
thee, and is just what it should be? Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death and
their life also under their own control; and they had few sufferings; had
no fear; and had their wishes fulfilled; and they were free from trouble;
could visit the gods and the magnanimous saints; knew by heart all
righteous rules; were self-controlled and free from envy. And they lived
many thousand years; and had many thousand sons. Then in course of time
they came to be restricted to walking solely on the surface of the earth,
overpowered by lust and wrath, dependent for subsistence upon falsehood
and trick, overwhelmed by greed and senselessness. Then those wicked men,
when disembodied, on account of their unrighteous and unblessed deeds,
went to hell in a crooked way. Again and again, they were grilled, and,
again and again they began to drag their miserable existence in this
wonderful world. And their desires were unfulfilled, the objects
unaccomplished, and their knowledge became unavailing. And their senses
were paralysed and they became apprehensive of everything and the cause
of other people’s sufferings. And they were generally marked by wicked
deeds, and born in low families; they became wicked and afflicted with
diseases, and the terror of others. And they became short-lived and
sinful and they reaped the fruit of their terrible deeds. And coveting
everything, they became godless and indifferent in mind, O son of Kunti!
The destiny of every creature after death is determined by his acts in
this world. Thou hast asked me where this treasure of acts of the sage
and the ignorant remain, and where they enjoy the fruit of their good and
evil deeds! Do thou listen to the regulations on this subject! Man with
his subtle original body created by God lays up a great store of virtue
and vice. After death he quits his frail (outer) body and is immediately
born again in another order of beings. He never remains non-existent for
a single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira, is
the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and devoted
to truth. And they pay due homage to their preceptors and superiors and
practise Yoga, are forgiving, continent and energetic and pious and are
generally endowed with every virtue. By the conquest of the passions,
they are subdued in mind; by practising yoga they become free from
disease, fear and sorrow; they are not troubled (in mind). In course of
birth, mature or immature, or while ensconced in the womb, in every
condition, they with spiritual eyes recognize the relation of their soul
to the supreme Spirit. Those great-minded Rishis of positive and
intuitive knowledge passing through this arena of actions, return again
to the abode of the celestials. Men, O king, attain what they have in
consequence of the grace of the gods of Destiny or of their own actions.
Do thou not think otherwise. O Yudhishthira, I regard that as the highest
good which is regarded so in this world. Some attain happiness in this
world, but not in the next; others do so in the next, but not in this.
Some, again, attain happiness in this as well as in the next world; and
others neither here nor in the next world. Those that have immense
wealth, shine every day with well-decorated persons. O slayer of mighty
foes, being addicted to carnal pleasures, they enjoy happiness only in
this world, but not in the next. But those who are engaged in spiritual
meditations and the study of the Vedas, who are diligent in asceticism,
and who impair the vigour of their bodies by performing their duties, who
have subdued their passions, and who refrain from killing any animated
being, those men, O slayer of thy enemies, attain happiness in the next
world, but not in this! Those who first live a pious life, and virtuously
acquire wealth in due time and then marry and perform sacrifices, attain
bliss both in this and the next world. Those foolish men again who do not
acquire knowledge, nor are engaged in asceticism or charity or increasing
their species; or in encompassing the pleasures and enjoyments of this
world, attain bliss neither in this nor in the next world. But all of you
are proficient in knowledge and possessed of great power and strength and
celestial vigour. For the extermination (of the wicked) and for serving
the purposes of the gods, ye have come from the other world and have
taken your birth in this! Ye, who are so valiant, and engaged in
asceticism, self-restraining exercises, and religious ordinances, and
fond of exertion, after having performed great deeds and gratified the
gods and Rishis and the Pitris, ye will at last in due course attain by
your own acts the supreme region--the abode of all virtuous men! O
ornament of Kuru’s race, may no doubts cross thy mind on account of these
thy sufferings, for this affliction is for thy good!”



SECTION CLXXXIII

Vaisampayana continued,--“The sons of Pandu said to the high-souled
Markandeya, ‘We long to hear of the greatness of the Brahmanas Do thou
tell us of it!’ Thus asked, the revered Markandeya, of austere virtue and
high spiritual energy, and proficient in all departments of knowledge,
replied, ‘A strong-limbed, handsome young prince of the race of the
Haihayas, a conqueror of hostile cities, (once) went out hunting. And
(while) roaming in the wilderness of big trees and thickets of grass, he
saw, at no great distance from him, a Muni with the skin of a black
antelope for his upper garment, and killed him for a deer. Pained at what
he had done, and his senses paralysed with grief, he repaired to the
presence of the more distinguished of the Haihaya chiefs. The louts-eyed
prince related to them the particulars. On hearing the account, O my son,
and beholding the body of the Muni who had subsisted on fruits and roots,
they were sorely afflicted in mind. And they all set out enquiring here
and there as they proceeded, as to whose son the Muni might be. And they
soon after reached the hermitage of Arishtanemi, son of Kasyapa. And
saluting that great Muni, so constant in austerity, they all remained
standing, while the Muni, on his part, busied himself about their
reception. And they said unto the illustrious Muni, ‘By a freak of
destiny, we have ceased to merit thy welcome: indeed, we have killed a
Brahmana!’ And the regenerate Rishi said to them, ‘How hath a Brahmana
come to be killed by you, and say where may be he? Do ye all witness the
power of my ascetic practices!’ And they, having related everything to
him as it had happened went back, but found not the body of the dead
Rishi on the spot (where they had left it). And having searched for him,
they returned, ashamed and bereft of all perception, as in a dream. And
then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed
them, saying, ‘Ye princes, can this be the Brahmana of your killing? This
Brahmana, endowed with occult gifts from spiritual exercises, is, indeed,
my son!’ Seeing that Rishi, O lord of the earth, they were struck with
bewilderment. And they said, ‘What a marvel! How hath the dead come to
life again? Is it the power of his austere virtue by which he hath
revived again? We long to hear this, O Brahmana, if, indeed, it can be
divulged?’ To them, he replied, ‘Death, O lords of men, hath no power
over us! I shall tell ye the reason briefly and intelligibly. We perform
our own sacred duties; therefore, have we no fear of death; we speak well
of Brahmanas but never think any ill of them; therefore hath death no
terror for us. Entertaining our guests with food and drink, and our
dependants with plenty of food, we ourselves (then) partake of what is
left; therefore we are not afraid of death. We are peaceful and austere
and charitable and forbearing and fond of visiting sacred shrines, and we
live in sacred places; therefore we have no fear of death. And we live in
places inhabited by men who have great spiritual power; therefore hath
death no terror for us. I have briefly told ye all! Return ye now all
together, cured of all worldly vanity. Ye have no fear of sin!’ Saying
amen, O foremost scion of Bharata’s race, and saluting the great Muni,
all those princes joyously returned to their country.”



SECTION CLXXXIV

“Markandeya continued, ‘Do ye again hear from me the glory of the
Brahmanas! It is said that a royal sage of the name of Vainya was once
engaged in performing the horse-sacrifice and that Atri desired to go to
him for alms. But Atri subsequently gave up his desire of wealth, from
religious scruples. After much thought he, of great power, became
desirous of living in the woods, and, calling his wife and sons together,
addressed them thus, ‘Let us attain the highly tranquil and complete
fruition of our desires. May it, therefore, be agreeable to you to repair
quickly to the forest for a life of great merit.’ His wife, arguing from
motives of virtue also then said to him, ‘Hie thee to the illustrious
prince Vainya, and beg of him vast riches! Asked by thee, that royal
sage, engaged in sacrifice will give thee wealth. Having gone there, O
regenerate Rishi, and received from him vast wealth, thou canst
distribute it among thy sons and servants and then thou canst go
whithersoever thou pleasest. This, indeed, is the higher virtue as
instanced by men conversant with religion.’ Atri replied, ‘I am informed,
O virtuous one, by the high-souled Gautama, that Vainya is a pious
prince, devoted to the cause of truth; but there are Brahmanas (about his
persons) who are jealous of me; and as Gautama hath told me this, I do
not venture to go there, for (while) there, if I were to advise what is
good and calculated to secure piety and the fulfilment of one’s desires,
they would contradict me with words unproductive of any good. But I
approve of any counsel and will go there; Vainya will give me kine and
hoards of riches.’

“Markandeya continued, ‘So saying, he, of great ascetic merit, hastened
to Vainya’s sacrifice and reaching the sacrificial altar and making his
obeisance to the king and praising him with well-meaning speeches, he
spoke these words, ‘Blessed art thou, O king! Ruling over the earth, thou
art the foremost of sovereigns! The Munis praise thee, and besides thee
there is none so versed in religious lore’! To him the Rishi Gautama, of
great ascetic merit, then indignantly replied saying, ‘Atri, do not
repeat this nonsense. (It seems) thou art not in thy proper senses. In
this world of ours, Mahendra the lord of all created beings (alone) is
the foremost of all sovereigns!’ Then, O, great prince, Atri said to
Gautama, ‘As Indra, the lord of all creatures, ruleth over our destinies,
so doth this king! Thou art mistaken. It is thou who hast lost thine
senses from want of spiritual perception!’ Gautama replied, ‘I know I am
not mistaken; it is thou who art labouring under a misconception in this
matter. To secure the king’s countenance, thou art flattering him in
(this) assembly of the people. Thou dost not know what the highest
virtue, is nor dost thou feel the need for it. Thou art like a child
steeped in ignorance, for what then hast thou become (so) old in years?’

“Markandeya continued, ‘While those two men were thus disputing in the
presence of the Munis, who were engaged in Vainya’s sacrifice the latter
enquired, ‘What is the matter with them, that maketh them talk so
vociferously?’ Then the very pious Kasyapa learned in all religious lore,
approaching the disputants asked them what was the matter. And then
Gautama, addressing that assembly of great Munis said, ‘Listen, O great
Brahmanas, to the point in dispute between us. Atri hath said that Vainya
is the ruler of our destinies; great is our doubt on this point.’

“Markandeya continued, ‘On hearing this, the great-mind Munis went
instantly to Sanatkumara who was well versed in religion to clear their
doubt. And then he of great ascetic merit, having heard the particulars
from them addressed them these words full of religious meaning. And
Sanatkumara said, ‘As fire assisted by the wind burneth down forests, so
a Brahmana’s energy in union with a Kshatriya’s or a Kshatriya’s joined
with a Brahmana’s destroyeth all enemies. The sovereign is the
distinguished giver of laws and the protector of his subjects. He is (a
protector of created beings) like Indra, (a propounder of morals) like
Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the
ruler of men’s destinies. Who does not think it proper to worship the
individual of whom such terms as ‘preserver of created beings,’ ‘royal,’
‘emperor,’ ‘Kshatriya’ (or saviour of the earth), ‘lord of earth’, ‘ruler
of men’, are applied in praise? The king is (also) styled the prime cause
(of social order, as being the promulgator of laws), ‘the virtuous in
wars,’ (and therefore, preserver after peace), ‘the watchman,’ ‘the
contented,’ ‘the lord,’ ‘the guide to salvation,’ ‘the easily
victorious,’ ‘the Vishnu like,’ ‘of effective wrath,’ ‘the winner of
battles’ and ‘the cherisher of the true religion.’ The Rishis, fearful of
sin, entrusted (the temporal) power to the Kshatriyas. As among the gods
in heaven the Sun dispelleth darkness by his effulgence, so doth the king
completely root out sin from this earth. Therefore is the king’s
greatness reduced from the evidences of the sacred books, and we are
bound to pronounce for that side which hath spoken in favour of the king.’

“Markandeya continued, ‘Then that illustrious prince, highly pleased with
the victorious party, joyfully said to Atri, who had praised him
erewhile. ‘O regenerate Rishi, thou hast made and styled me the greatest
and most excellent of men here, and compared me to the gods; therefore,
shall I give thee vast and various sorts of wealth. My impression is that
thou art omniscient. I give thee, O well-dressed and well-adorned one, a
hundred millions of gold coins and also ten bharas of gold. Then Atri, of
high austere virtues and great spiritual powers, thus welcomed (by the
king), accepted all the gifts without any breach of propriety, and
returned home. And then giving his wealth to his sons and subduing his
self, he cheerfully repaired to the forest with the object of performing
penances.”



SECTION CLXXXV

“Markandeya continued, ‘O thou conqueror of hostile cities, in this
connection Saraswati too, when interrogated by that intelligent Muni
Tarkshya, had said (this). Do thou listen to her words! Tarkshya had
asked, saying, ‘Excellent lady, what is the best thing for a man to do
here below, and how must he act so that he may not deviate from (the path
of) virtue. Tell me all this, O beautiful lady, so that instructed by
thee, I may not fall away from the path of virtue! When and how must one
offer oblations to the (sacred) fire and when must he worship so that
virtue may not be compromised? Tell me all this, O excellent lady, so
that I may live without any passions, craving, or desire, in this world.’

“Markandeya continued, ‘Thus questioned by that cheerful Muni and seeing
him eager to learn and endued with high intelligence, Saraswati addressed
these pious and beneficial words to the Brahmana, Tarkshya.’

“Saraswati said, ‘He who is engaged in the study of the Vedas, and with
sanctity and equanimity perceives the supreme Godhead in his proper
sphere, ascends the celestial regions and attains supreme beatitude with
the Immortals. Many large, beautiful, pellucid and sacred lakes are
there, abounding with fish, flowers, and golden lilies. They are like
shrines and their very sight is calculated to assuage grief. Pious men,
distinctively worshipped by virtuous well-adorned golden-complexioned
Apsaras, dwell in contentment on the shores of those lakes. He who giveth
cows (to Brahmanas) attaineth the highest regions; by giving bullocks he
reacheth the solar regions, by giving clothes he getteth to the lunar
world, and by giving gold he attaineth to the state of the Immortals. He
who giveth a beautiful cow with a fine calf, and which is easily milked
and which doth not run away, is (destined) to live for as many years in
the celestial regions as there are hairs on the body of that animal. He
who giveth a fine, strong, powerful, young bullock, capable of drawing
the plough and bearing burdens, reacheth the regions attained by men who
give ten cows. When a man bestoweth a well-caparisoned kapila cow with a
brazen milk-pail and with money given afterwards, that cow becoming, by
its own distinguished qualities, a giver of everything reacheth the side
of the man who gave her away. He who giveth away cows, reapeth
innumerable fruits of his action, measured by the hairs on the body of
that animal. He also saveth (from perdition) in the next world his sons
and grandsons and ancestors to the seventh generation. He who presenteth
to a Brahmana, sesamum made up in the form of a cow, having horns made of
gold, with money besides, and a brazen milk-pail, subsequently attaineth
easily to the regions of the Vasus. By his own acts man descends into the
darksome lower regions, infested by evil spirits (of his own passions)
like a ship tossed by the storm in the high seas; but the gift of kine to
Brahmanas saves him in the next world. He who giveth his daughter in
marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas
and who duly maketh other presents, attaineth to the regions of
Purandara. O Tarkshya, the virtuous man who is constant in presenting
oblations to the sacred fire for seven years, sanctifieth by his own
action seven generations up and down.’

“Tarkshya said, ‘O beautiful lady, explain to me who ask thee, the rules
for the maintenance of the sacred fire as inculcated in the Vedas. I
shall now learn from thee the time-honoured rules for perpetually keeping
up the sacred fire.’”



SECTION CLXXXVI

Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya,
‘Do thou now narrate the history of Vaivaswata Manu?

“Markandeya replied, ‘O king, O foremost of men, there was a powerful and
great Rishi of the name of Manu. He was the son of Vivaswan and was equal
unto Brahma in glory. And he far excelled his father and grandfather in
strength, in power, in fortune, as also in religious austerities. And
standing on one leg and with uplifted hand, that lord of men did severe
penance in the jujube forest called Visala. And there with head downwards
and with steadfast eyes he practised the rigid and severe penance for ten
thousand years. And one day, whilst he was practising austerities there
with wet clothes on and matted hair on head, a fish approaching the banks
of the Chirini, addressed him thus, ‘Worshipful sir, I am a helpless
little fish, I am afraid of the large ones; therefore, do thou, O great
devotee, think it worth thy while to protect me from them; especially as
this fixed custom is well established amongst us that the strong fish
always preys upon the weak ones. Therefore do thou think it fit to save
me from being drowned in this sea of terrors! I shall requite thee for
thy good offices.’ On hearing these words from the fish, Vaivaswata Manu
was overpowered with pity and he took out the fish from the water with
his own hands. And the fish which had a body glistening like the rays of
the moon when taken out of the water was put back in an earthen
water-vessel. And thus reared that fish O king, grew up in size and Manu
tended it carefully like a child. And after a long while, it became so
large in size, that there was no room for it in that vessel. And then
seeing Manu (one day), it again addressed these words to him, ‘Worshipful
sir, do thou appoint some better habitation for me.’ And then the
adorable Manu, the conqueror of hostile cities, took it out of that
vessel and carried it to a large tank and placed it there. And there
again the fish grew for many a long year. And although the tank was two
yojanas in length and one yojana in width, even there, O lotus-eyed son
of Kunti and ruler of men, was no room for the fish to play about! And
beholding Manu it said again, ‘O pious and adorable father, take me to
the Ganga, the favourite spouse of the Ocean so that I may live there; or
do as thou listest. O sinless one, as I have grown to this great bulk by
thy favour I shall do thy bidding cheerfully.’ Thus asked the upright and
continent and worshipful Manu took the fish to the river Ganga and he put
it into the river with his own hands. And there, O conqueror of thy
enemies, the fish again grew for some little time and then beholding
Manu, it said again, ‘O lord, I am unable to move about in the Ganga on
account of my great body; therefore, worshipful sir, do thou please take
me quickly to the sea!’ O son of Pritha, Manu then taking it out of the
Ganga, carried it to the sea and consigned it there. And despite its
great bulk, Manu transported it easily and its touch and smell were also
pleasant to him. And when it was thrown into the sea by Manu, it said
these words to him with a smile, ‘O adorable being, thou hast protected
me with special care; do thou now listen to me as to what thou shouldst
do in the fulness of time! O fortunate and worshipful sir, the
dissolution of all this mobile and immobile world is nigh at hand. The
time for the purging of this world is now ripe. Therefore do I now
explain what is good for thee! The mobile and immobile divisions of the
creation, those that have the power of locomotion, and those that have it
not, of all these the terrible doom hath now approached. Thou shall build
a strong massive ark and have it furnished with a long rope. On that must
thou ascend, O great Muni, with the seven Rishis and take with thee all
the different seeds which were enumerated by regenerate Brahmanas in days
of yore, and separately and carefully must thou preserve them therein.
And whilst there, O beloved of the Munis, thou shall wait for me, and I
shall appear to thee like a horned animal, and thus, O ascetic, shall
thou recognise me! And I shall now depart, and thou shall act according
to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood.’ Then Manu said unto the fish, ‘I do not
doubt all that thou hast said, O great one! Even so shall I act!’ And
giving instructions to each other, they both went away. And Manu then, O
great and powerful king and conqueror of thy enemies, procured all the
different seeds as directed by the fish, and set sail in an excellent
vessel on the surging sea. And then, O lord of the earth, he bethought
himself of that fish. And the fish too, O conqueror of thy enemies and
foremost scion of Bharata’s race, knowing his mind, appeared there with
horns on his head. And then, O tiger among men, beholding in the ocean
that horned fish emerging like a rock in the form of which he had been
before appraised, he lowered the ropy noose on its head. And fastened by
the noose, the fish, O king and conqueror of hostile cities, towed the
ark with great force through the salt waters. And it conveyed them in
that vessel on the roaring and billow beaten sea. And, O conqueror of thy
enemies and hostile cities, tossed by the tempest on the great ocean, the
vessel reeled about like a drunken harlot. And neither land nor the four
cardinal points of the compass, could be distinguished.

And there was water everywhere and the waters covered the heaven and the
firmament also. And, O bull of Bharata’s race, when the world was thus
flooded, none but Manu, the seven Rishis and the fish could be seen. And,
O king, the fish diligently dragged the boat through the flood for many a
long year and then, O descendant of Kuru and ornament of Bharata’s race,
it towed the vessel towards the highest peak of the Himavat. And, O
Bharata, the fish then told those on the vessel to tie it to the peak of
the Himavat. And hearing the words of the fish they immediately tied the
boat on that peak of the mountain and, O son of Kunti and ornament of
Bharata’s race, know that that high peak of the Himavat is still called
by the name of Naubandhana (the harbour). Then the fish addressing the
associated Rishis told them these words, ‘I am Brahma, the Lord of all
creatures; there is none greater than myself. Assuming the shape of a
fish, I have saved you from this cataclysm. Manu will create (again) all
beings--gods, Asuras and men, all those divisions of creation which have
the power of locomotion and which have it not. By practicing severe
austerities he will acquire this power, and with my blessing, illusion
will have no power over him.’

“So saying the fish vanished instantly. And Vaivaswata Manu himself
became desirous of creating the world. In this work of creation illusion
overtook him and he, therefore, practised great asceticism. And endowed
with ascetic merit, Manu, O ornament of Bharata’s race, again set about
his work of creating all beings in proper and exact order. This story
which I have narrated to thee and the hearing of which destroyeth all
sin, is celebrated as the Legend of the Fish. And the man who listeneth
every day to this primeval history of Manu, attaineth happiness and all
other objects of desire and goeth to heaven.”



SECTION CLXXXVII

“Then the virtuous king Yudhishthira in all humility again enquired of
the illustrious Markandeya, saying, ‘O great Muni, thou hast seen many
thousands of ages pass away. In this world there is none so longlived as
thou! O best of those that have attained the knowledge of Supreme Spirit,
there is none equal to thee in years except the great-minded Brahma
living in the most exalted place. Thou, O Brahmana, worshippest Brahma at
the time of the great dissolution of the universe, when this world is
without sky and without the gods and Danavas. And when that cataclysm
ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi,
beholdest Brahma duly re-create the four orders of beings after having
filled the cardinal points with air and consigned the waters to their
proper place. Thou, O great Brahmana, hast worshipped in his presence the
great Lord and Grandsire of all creatures with soul rapt in meditation
and entirely swallowed up in Him! And, O Brahmana, thou hast many a time
witnessed with thy eyes, the primeval acts of creation, and, plunged in
severe ascetic austerities, thou hast also surpassed the Prajapatis
themselves! Thou art esteemed as one who is nearest to Narayana, in the
next world. Many a time in days of yore hast thou beheld the Supreme
Creator of the universe with eyes of spiritual abstraction and
renunciation, having first opened thy pure and lotus-like heart--the only
place where the multiform Vishnu of universal knowledge may be seen! It
is for this, O learned Rishi, by the grace of God neither all-destroying
Death, nor dotage that causeth the decay of the body, hath any power over
thee! When neither the sun, nor the moon, nor fire, nor earth, nor air,
nor sky remains, when all the world being destroyed looketh like one vast
ocean, when the Gods and Asuras and the great Uragas are annihilated, and
when the great-minded Brahma, the Lord of all creatures, taking his seat
on a lotus flower, sleepeth there, then thou alone remainest to worship
him! And, O best of Brahman as thou hast seen all this that occurred
before, with thy own eyes. And thou alone hast witnessed many things by
the senses, and never in all the worlds hath there been any thing unknown
to thee! Therefore do I long to hear any discourse explaining the causes
of things!”

“Markandeya replied, ‘Indeed, I shall explain all, after having bowed
down to that Self-existent, Primordial Being, who is eternal and
undeteriorating and inconceivable, and who is at once vested with and
divested of attributes. O tiger among men, this Janardana attired in
yellow robes is the grand Mover and Creator of all, the Soul and Framer
of all things, and the lord of all! He is also called the Great, the
Incomprehensible, the Wonderful and the Immaculate. He is without
beginning and without end, pervades all the world, is Unchangeable and
Undeteriorating. He is the Creator of all, but is himself uncreate and is
the Cause of all power. His knowledge is greater than that of all the
gods together. O best of kings and pre-eminent of men, after the
dissolution of the universe, all this wonderful creation again comes into
life. Four thousand years have been said to constitute the Krita Yuga.
Its dawn also, as well as its eve, hath been said to comprise four
hundred years. The Treta-Yuga is said to comprise three thousand years,
and its dawn, as well as its eve, is said to comprise three hundred
years. The Yuga that comes next is called Dwapara, and it hath been
computed to consist of two thousand years. Its dawn, as well as its eve,
is said to comprise two hundred years. The next Yuga, called Kali, is
said to comprise one thousand years and its dawn, as well as eve, is said
to comprise one hundred years. Know, O king, that the duration of the
dawn is the same as that of the eve of a Yuga. And after the Kali Yuga is
over, the Krita Yuga comes again. A cycle of the Yugas thus comprised a
period of twelve thousand years. A full thousand of such cycles would
constitute a day of Brahma. O tiger among men, when all this universe is
withdrawn and ensconced within its home--the Creator himself--that
disappearance of all things is called by the learned to be Universal
Destruction. O bull of the Bharata race, towards the end of the last
mentioned period of one thousand years, i.e., when the period wanted to
complete a cycle is short, men generally become addicted to falsehood in
speech. O son of Pritha, then sacrifices and gifts and vows, instead of
being performed by principals are suffered to be performed by
representatives! Brahmanas then perform acts that are reserved for the
Sudras, and the Sudras betake themselves to the acquisition of wealth.
Then Kshatriyas also betake themselves to the practice of religious acts.
In the Kali age, the Brahmanas also abstain from sacrifices and the study
of the Vedas, are divested of their staff and deer-skin, and in respect
of food become omnivorous. And, O son, the Brahmanas in that age also
abstain from prayers and meditation while the Sudras betake themselves to
these! The course of the world looketh contrary, and indeed, these are
the signs that foreshadow the Universal Destruction. And, O lord of men,
numerous Mleccha kings then rule over the earth! And those sinful
monarchs, addicted to false speech, govern their subjects on principles
that are false. The Andhhas, the Sakas, the Pulindas, the Yavanas, the
Kamvojas, the Valhikas and the Abhiras, then become, O best of men,
possessed of bravery and the sovereignty of the earth. This, O tiger
among men, becometh the state of the world during the eve, O Bharata, of
the Kali age! Not a single Brahmana then adhereth to the duties of his
order. And the Kshatriyas and the Vaisyas also, O monarch, follow
practices contrary to those that are proper for their own orders. And men
become short-lived, weak in strength, energy, and prowess; and endued
with small might and diminutive bodies, they become scarcely truthful in
speech. And the human population dwindles away over large tracts of
country, and the regions of the earth, North and South, and East and
West, become crowded with animals and beasts of prey. And during this
period, they also that utter Brahma, do so in vain. The Sudras address
Brahmanas, saying, Bho, while the Brahmanas address Sudras, saying
Respected Sir. And, O tiger among men, at the end of the Yuga, animals
increase enormously. And, O king, odours and perfumes do not then become
so agreeable to our sense of scent, and, O tiger among men, the very
tastes of things do not then so well accord with our organs of taste as
at other periods! And, O king, women then become mothers of numerous
progeny, endued with low statures, and destitute of good behaviour and
good manners. And they also make their very mouths serve the purposes of
the organ of procreation. And famine ravages the habitations of men, and
the highways are infested by women of ill fame, while females in general,
O king, become at such periods hostile to their lords and destitute of
modesty! And, O king, the very kine at such periods yield little milk,
while the trees, sat over with swarms of crows, do not produce many
flowers and fruits. And, O lord of the earth, regenerate classes, tainted
with the sin of slaying Brahmanas, accept gifts from monarchs that are
addicted to falsehood in speech. And filled with covetousness and
ignorance, and bearing on their persons the outward symbols of religion,
they set out on eleemosynary rounds, afflicting the people of the Earth.
And people leading domestic lives, afraid of the burden of taxes, become
deceivers, while Brahmanas, falsely assuming the garb of ascetics, earn
wealth by trade, with nails and hair unpared and uncut. And, O tiger
among men, many of the twice-born classes become, from avarice of wealth,
religious mendicants of the Brahmacharin order. And, O monarch, men at
such periods behave contrary to the modes of life to which they betake
themselves, and addicted to intoxicating drinks and capable of violating
the beds of their preceptors, their desires are all of this world,
pursuing matters ministering to the flesh and the blood. And O tiger
among men, at such period the asylums of ascetics become full of sinful
and audacious wretches ever applauding lives of dependence. And the
illustrious chastiser of Paka never showers rain according to the seasons
and the seeds also that are scattered on earth, do not, O Bharata, all
sprout forth. And men, unholy in deed and thought, take pleasure in envy
and malice. And, O sinless one, the earth then becometh full of sin and
immorality. And, O lord of the earth, he that becometh virtuous at such
periods doth not live long. Indeed, the earth becometh reft of virtue in
every shape. And, O tiger among men, the merchants and traders then full
of guile, sell large quantities of articles with false weights and
measures. And they that are virtuous do not prosper; while they that are
sinful proper exceedingly. And virtue loseth her strength while sin
becometh all powerful. And men that are devoted to virtue become poor and
short-lived; while they that are sinful become long-lived and win
prosperity. And in such times, people behave sinfully even in places of
public amusements in cities and towns. And men always seek the
accomplishment of their ends by means that are sinful. And having earned
fortunes that are really small they become intoxicated with the pride of
wealth. And O monarch, many men at such periods strive to rob the wealth
that hath from trust been deposited with them in secrecy. And wedded to
sinful practices, they shamelessly declare--there is nothing in deposit.
And beasts of prey and other animals and fowl may be seen to lie down in
places of public amusement in cities and towns, as well as in sacred
edifices. And, O king girls of seven or eight years of age do then
conceive, while boys of ten or twelve years beget offspring. An in their
sixteenth year, men are overtaken with decrepitude and decay and the
period of life itself is soon outrun. And O king, when men become so
short-lived, more youths act like the aged; while all that is observable
in youth may be noticed in the old. And women given to impropriety of
conduct and marked by evil manners, deceive even the best of husbands and
forget themselves with menials and slaves and even with animals. And O
king, even women that are wives of heroes seek the companionship of other
men and forget themselves with these during the life-time of their
husbands.

“O king, towards the end of those thousands of years constituting the
four Yugas and when the lives of men become so short, a drought occurs
extending for many years. And then, O lord of the earth, men and
creatures endued with small strength and vitality, becoming hungry die by
thousands. And then, O lord of men, seven blazing Suns, appearing in the
firmament, drink up all the waters of the Earth that are in rivers or
seas. And, O bull of the Bharata race, then also everything of the nature
of wood and grass that is wet to dry, is consumed and reduced to ashes.
And then, O Bharata, the fire called Samvartaka impelled by the winds
appeareth on the earth that hath already been dried to cinders by the
seven Suns. And then that fire, penetrating through the Earth and making
its appearance, in the nether regions also, begetteth great terror in the
hearts of the gods, the Danavas and the Yakshas. And, O lord of the
earth, consuming the nether regions as also everything upon this Earth
that fire destroyeth all things in a moment. And that fire called
Samvartaka aided by that inauspicious wind, consumeth this world
extending for hundreds and thousands of yojanas. And that lord of all
things, that fire, blazing forth in effulgence consumeth this universe
with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas.
And there rise in the sky deep masses of clouds, looking like herds of
elephants and decked with wreaths of lightning that are wonderful to
behold. And some of those clouds are of the hue of the blue lotus; and
some are of the hue of the water-lily; and some resemble in tint the
filaments of the lotus and some are purple and some are yellow as
turmeric and some of the hue of the crows’ egg. And some are bright as
the petals of the lotus and some red as vermillion. And some resemble
palatial cities in shape and some herds of elephants. And some are of the
form of lizards and some of crocodiles and sharks. And, O king, the
clouds that gather in the sky on the occasion are terrible to behold and
wreathed with lightnings, roar frightfully. And those vapoury masses,
charged with rain, soon cover the entire welkin. And, O king, those
masses of vapour then flood with water the whole earth with her mountains
and forests and mines. And, O bull among men, urged by the Supreme Lord
those clouds roaring frightfully, soon flood over the entire surface of
the earth. And pouring in a great quantity of water and filling the whole
earth, they quench that terrible inauspicious fire (of which I have
already spoken to thee). And urged by the illustrious Lord those clouds
filling the earth with their downpour shower incessantly for twelve
years. And then, O Bharata, the Ocean oversteps his continents, the
mountains sunder in fragments, and the Earth sinks under the increasing
flood. And then moved on a sudden by the impetus of the wind, those
clouds wander along the entire expanse of the firmament and disappear
from the view. And then, O ruler of men, the Self-create Lord--the first
Cause of everything--having his abode in the lotus, drinketh those
terrible winds and goeth to sleep, O Bharata!

“And then when the universe become one dead expanse of water, when all
mobile and immobile creatures have been destroyed, when the gods and the
Asuras cease to be, when the Yakshas and the Rakshasas are no more, when
man is not, when trees and beasts of prey have disappeared, when the
firmament itself has ceased to exist, I alone, O lord of the earth,
wander in affliction. And, O best of kings, wandering over that dreadful
expanse of water, my heart becometh afflicted in consequence of my not
beholding any creature! And, O king, wandering without cessation, through
that flood, I become fatigued, but I obtain no resting place! And some
time after I behold in that expanse of accumulated waters a vast and
wide-extending banian tree, O lord of earth! And I then behold, O
Bharata, seated on a conch, O king, overlaid with a celestial bed and
attached to a far-extended bough of that banian, a boy, O great king, of
face fair as the lotus or the moon, and of eyes, O ruler of men, large as
petals of a full blown lotus! And at this sight, O lord of earth, wonder
filled my heart. And I asked myself, ‘How doth this boy alone sit here
when the world itself hath been destroyed?’ And, O king, although I have
full knowledge of the Past, the Present, and the Future, still I failed
to learn anything of this by means of even ascetic meditation. Endued
with the lustre of the Atasi flower, and decked with the mark of
Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And
that boy, of eyes like the petals of the lotus, having the mark of
Sreevatsa, and possessed of blazing effulgence, then addressed me in
words highly pleasant to the ear, saying, ‘O sire, I know thee to be
fatigued and desirous of rest. O Markandeya of Bhrigu’s race, rest thou
here as long as thou wishest. O best of Munis, entering within my body,
rest thou there. That hath been the abode assigned to thee by me. I have
been pleased with thee.’ Thus addressed by that boy, a sense of total
disregard possessed me in respect both of my long life and state of
manhood. Then that boy suddenly opened his mouth, and as fate would have
it, I entered his mouth deprived of the power of motion. But O king,
having suddenly entered into the stomach of that boy, I behold there the
whole earth teeming with cities and kingdoms. And, O best of men, while
wandering through the stomach of that illustrious one, I behold the
Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the
Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu,
the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the
Narmada; the Tamra, and the Venna also of delightful current and sacred
waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the
Vitasti, O great king, and that large river, the Cavery; the one also, O
tiger among men, the Visalya, and the Kimpuna also. I beheld all these
and many other rivers that are on the earth! And, O slayer of foes, I
also beheld there the ocean inhabited by alligators and sharks, that mine
of gems, that excellent abode of waters. And I beheld there the firmament
also, decked with the Sun and the Moon, blazing with effulgence, and
possessed of lustre of fire of the Sun. And I beheld there, O king, the
earth also, graced with woods and forests. And, O monarch, I beheld there
many Brahmanas also, engaged in various sacrifices; and the Kshatriyas
engaged in doing good to all the orders; and the Vaisyas employed in
pursuits in agriculture; and the Sudras devoted to the service of the
regenerate classes. And, O king, while wandering through the stomach of
that high-souled one, I also beheld the Himavat and the mountains of
Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in
silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger
among men, also Mandara and the huge mountains of Nila. And, O great
king, I saw there the golden mountains of Meru and also Mahendra and
those excellent mountains called the Vindhyas. And I beheld there the
mountains of Malaya and of Paripatra also. These and many other mountains
that are on earth were all seen by me in his stomach. And all these were
decked with jewels and gems. And, O monarch, while wandering through his
stomach, I also beheld lions and tigers and boars and, indeed, all other
animals that are on earth, O great king! O tiger among men, having
entered his stomach, as I wandered around, I also beheld the whole tribe
of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas,
the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes,
the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the
Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O
king, and the sons of Singhika and all the other enemies of the gods;
indeed what else of mobile and immobile creatures may be seen on earth,
were all seen by me, O monarch, within the stomach of that high-souled
one. And, O lord, living upon fruits I dwelt within his body for many
centuries wandering over the entire universe that is there. Never did I
yet, O king, behold the limits of his body. And when, O lord of earth, I
failed to measure the limits of that high-souled one’s body, even though
I wandered within him continuously in great anxiety of mind. I then, in
thought and deed sought the protection of that boon-giving and
pre-eminent Deity, duly acknowledging his superiority. And when I had
done this, O king, I was suddenly projected (from within his body)
through that high-souled one’s open mouth by means, O chief of men, of a
gust of wind. And, O king, I then beheld seated on the branch of that
very banian that same Being of immeasurable energy, in the form of a boy
with the mark of Sreevatsa (on his breast) having, O tiger among men,
swallowed up the whole universe. And that boy of blazing effulgence and
bearing the mark of Sreevatsa and attired in yellow robes, gratified with
me, smilingly addressed me, saying, ‘O Markandeya, O best of Munis,
having dwelt for some time within my body, thou hast been fatigued! I
shall however speak unto thee.’ And as he said this to me, at that very
moment I acquired a new sight, so to speak, in consequence of which I
beheld myself to be possessed of true knowledge and emancipated from the
illusions of the world. And, O child, having witnessed the inexhaustible
power of that Being of immeasurable energy, I then worshipped his revered
and well-shaped feet with soles bright as burnished copper and
well-decked with toes of mild red hue, having placed them carefully on my
head and joining my palms in humility and approaching him with reverence.
I beheld that Divine Being who is the soul of all things and whose eyes
are like the petals of the lotus. And having bowed unto him with joined
hands I addressed him saying, ‘I wish to know thee, O Divine Being, as
also this high and wonderful illusion of thine! O illustrious one, having
entered into thy body through thy mouth, I have beheld the entire
universe in thy stomach! O Divine Being, the gods, the Danavas and the
Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole
universe mobile and immobile, are all within thy body! And though I have
ceaselessly wandered through thy body at a quick pace, through thy grace,
O God, my memory faileth me not. And, O great lord, I have come out of
thy body at thy desire but not of mine! O thou of eyes like lotus leaves,
I desire to know thee who art free from all faults! Why dost thou stay
here in the form of a boy having swallowed up the entire universe? It
behoveth thee to explain all this to me. Why, O sinless one, is the
entire universe within thy body? How long also, O chastiser of foes, wilt
thou stay here? Urged by a curiosity that is not improper for Brahmanas,
I desire, O Lord of all the gods, to hear all this from thee, O thou of
eyes like lotus leaves, with every detail and exactly as it all happens,
for all I have seen, O Lord, is wonderful and inconceivable!’ And thus
addressed by me, that deity of deities, of blazing effulgence and great
beauty, that foremost of all speakers consoling me properly, spoke unto
me these words.”



SECTION CLXXXVIII

“Markandeya continued, ‘The Deity then said, ‘O Brahmana, the gods even
do not know me truly! As however, I have been gratified with thee, I will
tell thee how I created the universe! O regenerate Rishi, thou art
devoted to thy ancestors and hast also sought my protection! Thou hast
also beheld me with thy eyes, and thy ascetic merit also is great! In
ancient times I called the waters by the name of Nara; and because the
waters have ever been my ayana or home, therefore have I been called
Narayana (the water-homed). O best of regenerate ones, I am Narayana, the
Source of all things, the Eternal, the Unchangeable. I am the Creator of
all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I
am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the
lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the
lord of the created things. And, O best of regenerate ones, I am he
called Dhatri, and he also that is called Vidhatri, and I am Sacrifice
embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon
are my eyes; the Heaven is the crown of my head, the firmament and the
cardinal points are my ears; the waters are born of my sweat. Space with
the cardinal points are my body, and the Air is my mind. I have performed
many hundreds of sacrifices with gifts in profusion. I am always present
in the sacrifices of the gods; and they that are cognisant of the Vedas
and officiate therein, make their offerings to me. On earth the Kshatriya
chiefs that rule over men, in performing their sacrifices from desire of
obtaining heaven, and the Vaisyas also in performing theirs from desire
of winning those happy regions, all worship me at such times and by those
ceremonials. It is I who, assuming the form of Sesha support (on my head)
this earth bounded by the four seas and decked by Meru and Mandara. And O
regenerate one, it is I who, assuming the form of a boar, had raised in
days of yore this earth sunk in water. And, O best of Brahmanas, it is I
who, becoming the fire that issues out of the Equine mouth, drink up the
waters (of the ocean) and create them again. In consequence of my energy
from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas
and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the
Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they
all enter when the time cometh. Brahmanas devoted to asceticism, they
that value Peace as the highest attribute, they that have their souls
under complete control, they that are desirous of knowledge, they that
are freed from lust and wrath and envy, they that are unwedded to things
of the earth, they that have their sins completely washed away, they that
are possessed of gentleness and virtue, and are divested of pride, they
that have a full knowledge of the Soul, all worship me with profound
meditation. I am the flame known as Samvartaka, I am the Wind called by
that name, I am the Sun wearing that appellation, and I am the fire that
hath that designation. And, O best of Brahmanas, those things that are
seen in the firmament as stars, know them to be the pores of my skin. The
ocean--those mines of gems and the four cardinal points, know, O
Brahmana, are my robes, my bed, and my home. By me have they been
distributed for serving the purposes of the gods. And, O best of men,
know also that lust, wrath, joy, fear, and the over-clouding of the
intellect, are all different forms of myself. And, O Brahmana, whatever
is obtained by men by the practice of truth, charity, ascetic
austerities, and peace and harmlessness towards all creatures, and such
other handsome deeds, is obtained because of my arrangements. Governed by
my ordinance, men wander within my body, their senses overwhelmed by me.
They move not according to their will but as they are moved by me.
Regenerate Brahmanas that have thoroughly studied the Vedas, that have
tranquillity in their souls, they that have subdued their wrath, obtain a
high reward by means of their numerous sacrifices. That reward, however,
is unattainable by men that are wicked in their deeds, overwhelmed by
covetousness, mean and disreputable with souls unblessed and impure.
Therefore, must thou know, O Brahmana that this reward which is obtained
by persons having their souls under control and which is unobtainable by
the ignorant and the foolish,--this which is attainable by asceticism
alone,--is productive of high merit. And, O best of men, at those times
when virtue and morality decrease and sin and immorality increase, I
create myself in new forms. And, O Muni, when fierce and malicious
Daityas and Rakshasas that are incapable of being slain by even the
foremost of the gods, are born on earth, I then take my birth in the
families of virtuous men, and assuming human body restore tranquillity by
exterminating all evils. Moved by my own maya, I create gods and men, and
Gandharvas and Rakshasas, and all immobile things and then destroy them
all myself (when the time cometh). For the preservation of rectitude and
morality I assume a human form, and when the season for action cometh, I
again assume forms that are inconceivable. In the Krita age I become
white, in the Treta age I become yellow, in the Dwapara I have become red
and in the Kali age I become dark in hue, I the Kali age, the proportion
of immorality becometh three-fourths, (a fourth only being that of
morality). And when the end of the Yuga cometh, assuming the fierce form
of Death, alone I destroy all the three worlds with their mobile and
immobile existences. With three steps, I cover the whole Universe; I am
the Soul of the universe; I am the source of all happiness; I am the
humbler of all pride; I am omnipresent; I am infinite; I am the Lord of
the senses; and my prowess is great. O Brahmana, alone do I set a-going
the wheel of Time; I am formless; I am the Destroyer of all creatures;
and I am the cause of all efforts of all my creatures. O best of Munis,
my soul completely pervadeth all my creatures, but, O foremost of all
regenerate ones, no one knoweth me. It is me that the pious and the
devoted worship in all the worlds. O regenerate one, whatever of pain
thou hast felt within my stomach, know, O sinless one, that all that is
for thy happiness and good fortune. And whatever of mobile and immobile
objects thou hast seen in the world, everything hath been ordained by my
Soul which is the Spring of all existence. The grandsire of all creatures
is half my body; I am called Narayana, and I am bearer of the
conch-shell, the discus and the mace. O regenerate Rishi, for a period
measured by a thousand times the length of the Yugas, I who am the
Universal Soul sleep overwhelming all creatures in insensibility. And, O
best of regenerate Rishis, I stay here thus for all time, in the form of
a boy though I am old, until Brahma waketh up. O foremost of Brahmanas,
gratified with thee, I who am Brahma have repeatedly granted thee boons,
O thou who art worshipped by regenerate Rishis! Beholding one vast
expanse of water and seeing that all mobile and immobile creatures have
been destroyed, thou wert afflicted with melancholy. I know this, and it
is for this that I showed thee the universe (within my stomach). And
while thou wert within my body, beholding the entire universe, thou wert
filled with wonder and deprived of thy senses. O regenerate Rishi, it is
for this that thou wert speedily brought out by me through my mouth. I
have (now) told thee of that Soul which is incapable of being
comprehended by the gods and the Asuras. And as long as that great
ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst
happily and trustfully dwell here. And when that Grandsire of all
creatures awaketh up, I will then, O best of Brahmanas, alone create all
creatures endued with bodies, the firmament, the earth, light, the
atmosphere, water, and indeed all else of mobile and immobile creatures
(that thou mayst have seen) on the earth!’

‘Markandeya continued, ‘Having said so unto me that wonderful Deity
vanished, O son, from my sight! I then beheld this varied and wondrous
creation start into life. O king, O thou foremost of the Bharata race, I
witnessed all this, so wonderful, O thou foremost of all virtuous men, at
the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen
by me, in days of yore is this tiger among men, this Janardana who hath
become thy relative! It is in consequence of the boon granted to me by
this one that memory doth not fail me, that the period of my life, O son
of Kunti, is so long and death itself is under my control. This is that
ancient and supreme Lord Hari of inconceivable soul who hath taken his
birth as Krishna of the Vrishni race, and who endued with mighty arms,
seemeth to sport in this world! This one is Dhatri and Vidhatri, the
Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his
breast, the Lord of the lord of all creatures, the highest of the high,
called also Govinda! Beholding this foremost of all gods, this
ever-victorious Being, attired in yellow robes, this chief of the Vrishni
race, my recollection cometh back to me! This Madhava is the father and
mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of
this Protector!’

Vaisampayana continued, “Thus addressed, the sons of Pritha and those
bulls among men--the twins, along with Draupadi, all bowed down unto
Janardana. And that tiger among men deserving of every respect thus
revered by the sons of Pandu, then consoled them all with words of great
sweetness.”



SECTION CLXXXIX

“Vaisampayana said Yudhishthira, the son of Kunti, once more asked the
great Muni Markandeya about the future course of the government of the
Earth.

“And Yudhishthira said, ‘O thou foremost of all speakers, O Muni of
Bhrigu’s race, that which we have heard from thee about the destruction
and re-birth of all things at the end of the Yuga, is, indeed, full of
wonder! I am filled with curiosity, however, in respect of what may
happen in the Kali age. When morality and virtue will be at an end, what
will remain there! What will be the prowess of men in that age, what
their food, and what their amusements? What will be the period of life at
the end of the Yuga? What also is the limit, having attained which the
Krita age will begin anew? Tell me all in detail, O Muni, for all that
thou narratest is varied and delightful.’

“Thus addressed, that foremost of Munis began his discourse again,
delighting that tiger of the Vrishni race and the sons of Pandu as well.
And Markandeya said, ‘Listen, O monarch, to all that hath been seen and
heard by me, and to all, O king of kings, that hath been known to me by
intuition from the grace of the God of gods! O bull of the Bharata race,
listen to me as I narrate the future history of the world during the
sinful age. O bull of the Bharata race, in the Krita age, everything was
free from deceit and guile and avarice and covetousness; and morality
like a bull was among men, with all the four legs complete. In the Treta
age sin took away one of these legs and morality had three legs. In the
Dwapara, sin and morality are mixed half and half; and accordingly
morality is said to have two legs only. In the dark age (of Kali), O thou
best of the Bharata race, morality mixed with three parts of sin liveth
by the side of men. Accordingly morality then is said to wait on men,
with only a fourth part of itself remaining. Know, O Yudhishthira, that
the period of life, the energy, intellect and the physical strength of
men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and
Vaisyas and Sudras, (in the Kali age) will practise morality and virtue
deceitfully and men in general will deceive their fellows by spreading
the net of virtue. And men with false reputation of learning will, by
their acts, cause Truth to be contracted and concealed. And in
consequence of the shortness of their lives they will not be able to
acquire much knowledge. And in consequence of the littleness of their
knowledge, they will have no wisdom. And for this, covetousness and
avarice will overwhelm them all. And wedded to avarice and wrath and
ignorance and lust men will entertain animosities towards one another,
desiring to take one another’s lives. And Brahmanas and Kshatriyas and
Vaisyas with their virtue contracted and divested of asceticism and truth
will all be reduced to an equality with the Sudras. And the lowest orders
of men will rise to the position of the intermediate ones, and those in
intermediate stations will, without doubt, descend to the level of the
lowest ones. Even such, O Yudhishthira, will become the state of the
world at the end of the Yuga. Of robes those will be regarded the best
that are made of flax and of grain the Paspalum frumentacea[45] will be
regarded the best. Towards this period men will regard their wives as
their (only) friends. And men will live on fish and milk, goats and
sheep, for cows will be extinct. And towards that period, even they that
are always observant of vows, will become covetous. And opposed to one
another, men will, at such a time, seek one another’s lives; and divested
of Yuga, people will become atheists and thieves. And they will even dig
the banks of streams with their spades and sow grains thereon. And even
those places will prove barren for them at such a time. And those men who
are devoted to ceremonial rites in honour of the deceased and of the
gods, will be avaricious and will also appropriate and enjoy what belongs
to others. The father will enjoy what belongs to the son; and the son,
what belongs to the father. And those things will also be enjoyed by men
in such times, the enjoyment of which hath been forbidden in the
scriptures. And the Brahmanas, speaking disrespectfully of the Vedas,
will not practise vows, and their understanding clouded by the science of
disputation, they will no longer perform sacrifices and the Homa. And
deceived by the false science of reasons, they will direct their hearts
towards everything mean and low. And men will till low lands for
cultivation and employ cows and calves that are one year old, in drawing
the plough and carrying burthens. And sons having slain their sires, and
sires having slain their sons will incur no opprobrium. And they will
frequently save themselves from anxiety by such deeds, and even glory in
them. And the whole world will be filled with mleccha behaviour and
notions and ceremonies, and sacrifices will cease and joy will be nowhere
and general rejoicing will disappear. And men will rob the possession of
helpless persons of those that are friendless and of wisdoms also. And,
possessed of small energy and strength, without knowledge and given to
avarice and folly and sinful practices men will accept with joy the gifts
made by wicked people with words of contempt. And, O son of Kunti, the
kings of the earth, with hearts wedded to sin without knowledge and
always boastful of their wisdom, will challenge one another from desire
of taking one another’s life. And the Kshatriyas also towards the end of
such a period will become the thorns of the earth. And filled with
avarice and swelling with pride and vanity and, unable and unwilling to
protect (their subjects), they will take pleasure in inflicting
punishments only. And attacking and repeating their attacks upon the good
and the honest, and feeling no pity for the latter, even when they will
cry in grief, the Kshatriyas will, O Bharata, rob these of their wives
and wealth. And no one will ask for a girl (for purposes of marriage) and
no one will give away a girl (for such purposes), but the girls will
themselves choose their lords, when the end of the Yuga comes. And the
kings of the earth with souls steeped in ignorance, and discontented with
what they have, will at such a time, rob their subjects by every means in
their power. And without doubt the whole world will be mlecchified.[46]
And when the end of the Yuga comes, the right hand will deceive the left;
and the left, the right. And men with false reputation of learning will
contract Truth and the old will betray the senselessness of the young,
and the young will betray the dotage of the old. And cowards will have
the reputation of bravery and the brave will be cheerless like cowards.
And towards the end of the Yuga men will cease to trust one another. And
full of avarice and folly the whole world will have but one kind of food.
And sin will increase and prosper, while virtue will fade and cease to
flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear,
leaving, O king, no remnants of their orders. And all men towards the end
of the Yuga will become members of one common order, without distinction
of any kind. And sires will not forgive sons, and sons will not forgive
sires. And when the end approaches, wives will not wait upon and serve
their husbands. And at such a time men will seek those countries where
wheat and barley form the staple food. And, O monarch, both men and women
will become perfectly free in their behaviour and will not tolerate one
another’s acts. And, O Yudhishthira, the whole world will be mlecchified.
And men will cease to gratify the gods by offerings of Sraddhas. And no
one will listen to the words of others and no one will be regarded as a
preceptor by another. And, O ruler of men, intellectual darkness will
envelop the whole earth, and the life of man will then be measured by
sixteen years, on attaining to which age death will ensue. And girls of
five or six years of age will bring forth children and boys of seven or
eight years of age will become fathers. And, O tiger among kings, when
the end of the Yuga will come, the wife will never be content with her
husband, nor the husband with his wife. And the possessions of men will
never be much, and people will falsely bear the marks of religion, and
jealousy and malice will fill the world. And no one will, at that time,
be a giver (of wealth or anything else) in respect to any one else. And
the inhabited regions of the earth will be afflicted with dearth and
famine, and the highways will be filled with lustful men and women of
evil repute. And, at such a time, the women will also entertain an
aversion towards their husbands. And without doubt all men will adopt the
behaviour of the mlecchas, become omnivorous without distinction, and
cruel in all their acts, when the end of the Yuga will come. And, O thou
foremost of the Bharatas, urged by avarice, men will, at that time,
deceive one another when they sell and purchase. And without a knowledge
of the ordinance, men will perform ceremonies and rites, and, indeed,
behave as listeth them, when the end of the Yuga comes. And when the end
of the Yuga comes, urged by their very dispositions, men will act
cruelly, and speak ill of one another. And people will, without
compunction, destroy trees and gardens. And men will be filled with
anxiety as regards the means of living. And, O king, overwhelmed with
covetousness, men will kill Brahmanas and appropriate and enjoy the
possessions of their victims. And the regenerate ones, oppressed by
Sudras, and afflicted with fear, and crying Oh and Alas, will wander over
the earth without anybody to protect them. And when men will begin to
slay one another, and become wicked and fierce and without any respect
for animal life, then will the Yuga come to an end. And, O king, even the
foremost of the regenerate ones, afflicted by robbers, will, like crows,
fly in terror and with speed, and seek refuge, O perpetuator of the Kuru
race, in rivers and mountains and inaccessible regions. And always
oppressed by bad rulers with burthens of taxes, the foremost of the
regenerate classes, O lord of the earth, will, in those terrible times,
take leave of all patience and do improper acts by becoming even the
servants of the Sudras. And Sudras will expound the scriptures, and
Brahmanas will wait upon and listen to them, and settle their course of
duty accepting such interpretations as their guides. And the low will
become the high, and the course of things will look contrary. And
renouncing the gods, men will worship bones and other relics deposited
within walls. And, at the end of the Yuga, the Sudras will cease to wait
upon and serve the Brahmanas. And in the asylums of great Rishis, and the
teaching institutions of Brahmanas, and in places sacred to the gods and
sacrificial compounds, and in sacred tanks, the earth will be disfigured
with tombs and pillars containing bony relics and not graced with temples
dedicated to the gods. All this will take place at the end of the Yuga,
and know that these are the signs of the end of the Yuga. And when men
become fierce and destitute of virtue and carnivorous and addicted to
intoxicating drinks, then doth the Yuga come to an end. And, O monarch,
when flowers will be begot within flowers, and fruits within fruits, then
will the Yuga come to an end. And the clouds will pour rain unseasonably
when the end of the Yuga approaches. And, at that time, ceremonial rites
of men will not follow one another in due order, and the Sudras will
quarrel with the Brahmanas. And the earth will soon be full of mlecchas,
and the Brahmanas will fly in all directions for fear of the burthen of
taxes. And all distinctions between men will cease as regards conduct and
behaviour, and afflicted with honorary tasks and offices, people will fly
to woody retreats, subsisting on fruits and roots. And the world will be
so afflicted, that rectitude of conduct will cease to be exhibited
anywhere. And disciples will set at naught the instructions of
preceptors, and seek even to injure them. And preceptors impoverished
will be disregarded by men. And friends and relatives and kinsmen will
perform friendly offices for the sake of the wealth only that is
possessed by a person. And when the end of the Yuga comes, everybody will
be in want. And all the points of the horizon will be ablaze, and the
stars and stellar groups will be destitute of brilliancy, and the planets
and planetary conjunctions will be inauspicious. And the course of the
winds will be confused and agitated, and innumerable meteors will flash
through the sky, foreboding evil. And the Sun will appear with six others
of the same kind. And all around there will be din and uproar, and
everywhere there will be conflagrations. And the Sun, from the hour of
his rising to that of setting, will be enveloped by Rahu. And the deity
of a thousand eyes will shower rain unseasonably. And when the end of the
Yuga comes, crops will not grow in abundance. And the women will always
be sharp in speech and pitiless and fond of weeping. And they will never
abide by the commands of their husbands. And when the end of the Yuga
comes, sons will slay fathers and mothers. And women, living
uncontrolled, will slay their husbands and sons. And, O king, when the
end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires
will blaze up on all sides. And travellers unable to obtain food and
drink and shelter even when they ask for these, will lie down on the
wayside refraining from urging their solicitations. And when the end of
the Yuga comes, crows and snakes and vultures and kites and other animals
and birds will utter frightful and dissonant cries. And when the end of
the Yuga comes, men will cast away and neglect their friends and
relatives and attendants. And, O monarch, when the end of the Yuga comes,
men abandoning the countries and directions and towns and cities of their
occupation, will seek for new ones, one after another. And people will
wander over the earth, uttering, ‘O father, O son’, and such other
frightful and rending cries.

“And when those terrible times will be over, the creation will begin
anew. And men will again be created and distributed into the four orders
beginning with Brahmanas. And about that time, in order that men may
increase, Providence, according to its pleasure, will once more become
propitious. And then when the Sun, the Moon, and Vrihaspati will, with
the constellation Pushya[47], enter the same sign, the Krita age will
begin again. And the clouds will commence to shower seasonably, and the
stars and stellar conjunctions will become auspicious. And the planets,
duly revolving in their orbits, will become exceedingly propitious. And
all around, there will be prosperity and abundance and health and peace.
And commissioned by Time, a Brahmana of the name of Kalki will take his
birth. And he will glorify Vishnu and possess great energy, great
intelligence, and great prowess. And he will take his birth in a town of
the name of Sambhala in an auspicious Brahmana family. And vehicles and
weapons, and warriors and arms, and coats of mail will be at his disposal
as soon as he will think of them. And he will be the king of kings, and
ever victorious with the strength of virtue. And he will restore order
and peace in this world crowded with creatures and contradictory in its
course. And that blazing Brahmana of mighty intellect, having appeared,
will destroy all things. And he will be the Destroyer of all, and will
inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana
will exterminate all the mlecchas wherever those low and despicable
persons may take refuge.”



SECTION CLXL

“Markandeya continued, ‘Having exterminated the thieves and robbers,
Kalki will, at a great Horse-sacrifice, duly give away this earth to the
Brahmanas, and having established anew the blessed rectitude ordained by
the Self-create, Kalki, of sacred deeds and illustrious reputation, will
enter a delightful forest, and the people of this earth will imitate his
conduct, and when the Brahmanas will have exterminated the thieves and
robbers, there will be prosperity everywhere (on earth). And as the
countries of the earth will one after another be subjugated, that tiger
among Brahmanas, Kalki, having placed deer skins and lances and tridents
there, will roam over the earth, adored by foremost Brahmanas and showing
his regard for them and engaged all the while in slaughtering thieves and
robbers. And he will exterminate the thieves and robbers amid
heart-rending cries of ‘Oh, father--’ ‘Oh, mother!--‘O son!’ and the
like, and O Bharata, when sin will thus have been rooted out and virtue
will flourish on arrival of the Krita age, men will once more betake
themselves to the practice of religious rites. And in the age that will
set in, viz., the Krita, well-planted gardens and sacrificial compounds
and large tanks and educational centres for the cultivation of Brahmanic
lore and ponds and temples will re-appear everywhere. And the ceremonies
and rites of sacrifices will also begin to be performed. And the
Brahmanas will become good and honest, and the regenerate ones, devoted
to ascetic austerities, will become Munis and the asylums of ascetics,
which had before been filled with wretches will once more be homes of men
devoted to truth, and men in general will begin to honour and practise
truth. And all seeds, sown on earth, will grow, and, O monarch, every
kind of crop will grow in every season. And men will devotedly practise
charity and vows and observances, and the Brahmanas devoted to meditation
and sacrifices will be of virtuous soul and always cheerful, and the
rulers of the earth will govern their kingdoms virtuously, and in the
Krita age, the Vaisyas will be devoted to the practices of their order.
And the Brahmanas will be devoted to their six-fold duties (of study,
teaching, performance of sacrifices on their own account, officiating at
sacrifices performed by others, charity and acceptance of gifts), and the
Kshatriyas will be devoted to feats of prowess. And Sudras will be
devoted to service of the three (high) orders,

“These, O Yudhishthira, are the courses of the Krita, the Treta, the
Dwapara and the succeeding age. I have now narrated to thee everything. I
have also told thee, O son of Pandu, the periods embraced by the several
Yugas as generally known. I have now told thee everything appertaining to
both the past and the future as narrated by Vayu in the Purana (which
goes by his name and) which is adored by the Rishis. Being immortal I
have many a time beheld and otherwise ascertained the courses of the
world. Indeed, all I have seen and felt I have now told thee. And, O thou
of unfading glory, listen now with thy brothers to something else I will
presently tell thee for clearing thy doubts about religion! O thou
foremost of virtuous men, thou shouldst always fix thy soul on virtue,
for, O monarch, a person of virtuous soul obtaineth bliss both here and
hereafter. And, O sinless one, listen to the auspicious words that I will
now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if
angry, may by his vow destroy the three worlds.”

Vaisampayana continued, “Hearing these words of Markandeya, the royal
head of the Kurus, endued with intelligence and possessed of great
lustre, spoke these words of great wisdom, ‘O muni, if I am to protect my
subjects, to what course of conduct should I adhere? And how should I
behave so that I may not fall away from the duties of my order?’

“Markandeya, hearing this, answered, ‘Be merciful to all creatures, and
devoted to their good. Love all creatures, scorning none. Be truthful in
speech, humble, with passions under complete control, and always devoted
to the protection of thy people. Practise virtue and renounce sin, and
worship thou the manes and the god and whatever thou mayst have done from
ignorance or carelessness, wash them off and expiate them by charity.
Renouncing pride and vanity, be thou possessed to humility and good
behaviour. And subjugating the whole earth, rejoice thou and let
happiness be thine. This is the course of conduct that accords with
virtue. I have recited to thee all that was and all that will be regarded
as virtuous. There is nothing appertaining to the past or the future that
is unknown to thee. Therefore, O son, take not to heart this present
calamity of thine. They that are wise are never overwhelmed when they are
persecuted by Time. O thou of mighty arms, the very dwellers of heaven
cannot rise superior to Time. Time afflicts all creatures. O sinless one,
let not doubt cross thy mind regarding the truth of what I have told
thee, for, if thou sufferest doubt to enter thy heart, thy virtue will
suffer diminution! O bull of the Bharata race, thou art born in the
celebrated family of the Kurus. Thou shouldst practise that which I have
told thee, in thought, word and deed.’

Yudhishthira answered, “O thou foremost of the regenerate ones, at thy
command I will certainly act according to all the instructions thou hast
given me, and which, O lord, are all so sweet to the ear. O foremost of
Brahmanas, avarice and lust I have none, and neither fear nor pride nor
vanity. I shall, therefore, O lord, follow all that thou hast told me.”

Vaisampayana continued, “Having listened to the words of the intelligent
Markandeya, the sons of Pandu, O king, along with the wielder of the bow
called Saranga, and all those bulls among Brahmanas, and all others that
were there, became filled with joy. And having heard those blessed words
appertaining to olden time, from Markandeya gifted with wisdom, their
hearts were filled with wonder.”



SECTION CLXLI

Janamejaya said, “It behoveth thee to narrate to me in full the greatness
of the Brahmanas even as the mighty ascetic Markandeya had expounded it
to the sons of Pandu.”

“Vaisampayana said, ‘The eldest son of Pandu had asked Markandeya saying,
‘It behoveth thee to expound to me the greatness of Brahmanas.’
Markandeya answered him saying, ‘Hear, O king, about the behaviour of
Brahmanas in days of old.’

“And Markandeya continued, ‘There was a king, by name Parikshit in
Ayodhya and belonging to the race of Ikshvaku. And once upon a time
Parikshit went a-hunting. And as he was riding alone on a horse chasing
deer, the animal led him to a great distance (from the habitations of
men). And fatigued by the distance he had ridden and afflicted with
hunger and thirst he beheld in that part of the country whither he had
been led, a dark and dense forest, and the king, beholding that forest,
entered it and seeing a delightful tank within the forest, both the rider
and the horse bathed in it, and refreshed by the bath and placing before
his horse some stalks and fibres of the lotus, the king sat by the side
of the tank. And while he was lying by the side of the tank, he heard
certain sweet strains of music, and hearing those strains, he reflected,
‘I do not see here the foot-prints of men. Whose and whence then these
strains?’ And the king soon beheld a maiden of great beauty gathering
flowers singing all the while, and the maiden soon came before the king,
and the king thereupon asked her, ‘Blessed one, who art thou and whose?’
And she replied, ‘I am a maiden.’ And the king said, ‘I ask thee to be
mine.’ And the maiden answered, ‘Give me a pledge, for then only I can be
thine, else not.’ And the king then asked about the pledge and the girl
answered. ‘Thou wilt never make me cast my eyes on water’, and the king
saying, ‘So be it,’ married her, and king Parikshit having married her
sported (with her) in great joy, and sat with her in silence, and while
the king was staying there, his troops reached the spot, and those troops
beholding the monarch stood surrounding him, and cheered by the presence
of troops, the king entered a handsome vehicle accompanied by his (newly)
wedded wife. And having arrived at his capital he began to live with her
in privacy. And persons that were even near enough to the king could not
obtain any interview with him and the minister-in-chief enquired of those
females that waited upon the king, asking, ‘What do ye do here?’ And
those women replied, ‘We behold here a female of unrivalled beauty. And
the king sporteth with her, having married her with a pledge that he
would never show her water.’ And hearing those words, the
minister-in-chief caused an artificial forest to be created, consisting
of many trees with abundant flowers and fruits, and he caused to be
excavated within that forest and towards one of its sides a large tank,
placed in a secluded spot and full of water that was sweet as Amrita. The
tank was well covered with a net of pearls. Approaching the king one day
in private, he addressed the king saying, ‘This is a fine forest without
water. Sport thou here joyfully!’ And the king at those words of his
minister entered that forest with that adorable wife of his, and the king
sported with her in that delightful forest, and afflicted with hunger and
thirst and fatigued and spent, the king beheld a bower of Madhavi
creepers[48] and entering that bower with his dear one, the king beheld a
tank full of water that was transparent and bright as nectar, and
beholding that tank, the king sat on its bank with her and the king told
his adorable wife, ‘Cheerfully do thou plunge into this water!’ And she,
hearing those words plunged into the tank. But having plunged into the
water she appeared not above the surface, and as the king searched, he
failed to discover any trace of her. And the king ordered the waters of
the tank to be baled out, and thereupon he beheld a frog sitting at the
mouth of a hole, and the king was enraged at this and promulgated an
order saying, ‘Let frogs be slaughtered everywhere in my dominions!
Whoever wishes to have an interview with me must come before me with a
tribute of dead frogs.’ And accordingly when frogs began to be terribly
slaughtered, the affrighted frogs represented all that had happened unto
their king, and the king of the frogs assuming the garb of an ascetic
came before the king Parikshit, and having approached the monarch, he
said, ‘O king, give not thyself up to wrath! Be inclined to grace. It
behoveth thee not to slay the innocent frogs.’ Here occurs a couple of
Slokas. (They are these):--‘O thou of unfading glory, slay not the frogs!
Pacify thy wrath! The prosperity and ascetic merits of those that have
their souls steeped in ignorance suffer diminution! Pledge thyself not to
be angry with the frogs! What need hast thou to commit such sin! What
purpose will be served by slaying the frogs!’ Then king Parikshit whose
soul was filled with woe on account of the death of her that was dear to
him, answered the chief of the frogs who had spoken to him thus, ‘I will
not forgive the frogs. On the other hand, I will slay them. By these
wicked wretches hath my dear one been swallowed up. The frogs, therefore,
always deserve to be killed by me. It behoveth thee not, O learned one,
to intercede on their behalf.’ And hearing these words of Parikshit, the
king of the frogs with his senses and mind much pained said, ‘Be inclined
to grace, O king! I am the king of the frogs by name Ayu. She who was thy
wife is my daughter of the name of Susobhana. This, indeed, is an
instance of her bad conduct. Before this, many kings were deceived by
her.’ The king thereupon said to him, ‘I desire to have her. Let her be
granted to me by thee!’ The king of the frogs thereupon bestowed his
daughter upon Parikshit, and addressing her said, ‘Wait upon and serve
the king.’ And having spoken these words to his daughter, he also
addressed her in wrath saying, ‘Since thou hast deceived many Kings for
this untruthful behaviour of thine, thy offspring will prove
disrespectful to Brahmanas!’ But having obtained her, the king became
deeply enamoured of her in consequence of her companionable virtues, and
feeling that he had, as it were, obtained the sovereignty of the three
worlds, he bowed down to the king of the frogs and reverenced him in due
form and then with utterance choked in joy and tears said, ‘I have been
favoured indeed!’ And the king of the frogs obtaining the leave of his
daughter, returned to the place from which he had come and some time
after the king begot three sons upon her and those sons were named Sala
and Dala and Vala, and some time after, their father, installing the
eldest of them of all on the throne and setting his heart on asceticism,
retired into the forest. One day Sala while out a-hunting, beheld a deer
and pursued it, on his car, and the prince said to his charioteer, ‘Drive
thou fast.’ And the charioteer, thus addressed, replied unto the king,
saying, ‘Do not entertain such a purpose. This deer is incapable of being
caught by thee. If indeed Vami horses had been yoked to thy car, then
couldst thou have taken it.’ Thereupon the king addressed his charioteer,
saying, ‘Tell me all about Vami horses, otherwise I will slay thee,’ Thus
addressed the charioteer became dreadfully alarmed and he was afraid of
the king and also of Vamadeva’s curse and told not the king anything and
the king then lifting up his scimitar said to him, ‘Tell me soon, else I
will slay thee.’ At last afraid of the king, the charioteer said, ‘The
Vami horses are those belonging to Vamadeva; they are fleet as the mind.’
And unto his charioteer who had said so, the king said, ‘Repair thou to
the asylum of Vamadeva.’ And reaching the asylum of Vamadeva the king
said unto that Rishi, ‘O holy one, a deer struck by me is flying away. It
behoveth thee to make it capable of being seized by me by granting me thy
pair of Vami horses.’ The Rishi then answered him saying, ‘I give thee my
pair of Vami horses. But after accomplishing thy object, my Vami pair you
should soon return.’ The king then taking those steeds and obtaining the
leave of the Rishi pursued the deer, having yoked the Vami pair unto his
car, and after he had left the asylum he spoke unto his charioteer
saying, ‘These jewels of steeds the Brahmanas do not deserve to possess.
These should not be returned to Vamadeva.’ Having said this and seized
the deer he returned to his capital and placed those steeds within the
inner apartments of the palace.

“Meanwhile the Rishi reflected, ‘The prince is young. Having obtained an
excellent pair of animals, he is sporting with it in joy without
returning it to me. Alas, what a pity it is!’ And reflecting in this
strain, the Rishi said unto a disciple of his, after the expiration of a
month, ‘Go, O Atreya, and say to the king that if he has done with the
Vami steeds, he should return them unto thy preceptor.’ And the disciple
Atreya, thereupon, repairing to the king, spoke unto him as instructed,
and the king replied saying, ‘This pair of steeds deserves to be owned by
kings. The Brahmanas do not deserve to possess jewels of such value. What
business have Brahmanas with horses? Return thou contentedly!’ And
Atreya, thus addressed by the king, returned and told his preceptor all
that had happened, and hearing this sad intelligence, Vamadeva’s heart
was filled with wrath, and repairing in person to the king he asked him
for his steeds, and the king refused to give the Rishi what the latter
asked, and Vamadeva said, ‘O lord of earth, give me thou my Vami horses.
By them hast thou accomplished a task which was almost incapable of being
accomplished by thee. By transgressing the practices of Brahmanas and
Kshatriyas, subject not thyself, O king, to death by means of the
terrible noose of Varuna.’ And hearing this, the king answered, ‘O
Vamadeva, this couple of excellent well-trained, and docile bulls are fit
animals for Brahmanas. O great Rishi, (take them and) go with them
wherever thou likest. Indeed, the very Vedas carry persons like thee.’
Then Vamadeva said, ‘O king, the Vedas do, indeed, carry persons like us.
But that is in the world hereafter. In this world, however, O king,
animals like these carry me and persons like me as also all others.’ At
this the king answered, ‘Let four assess carry thee, or four mules of the
best kind, or even four steeds endued with the speed of the wind. Go thou
with these. This pair of Vami horses, however, deserves to be owned by
Kshatriyas. Know thou, therefore, that these are not thine.’ At this,
Vamadeva said, ‘O king, terrible vows have been ordained for the
Brahmanas. If I have lived in their observance, let four fierce and
mighty Rakshasas of terrible mien and iron bodies, commanded by me,
pursue thee with desire of slaying, and carry thee on their sharp lances,
having cut up thy body into four parts.’ Hearing this, the king said,
‘Let those, O Vamadeva, that know thee as a Brahmana that in thought,
word, and deed, is desirous of taking life, at my command, armed with
bright lances and swords prostrate thee with thy disciples before me.’
Then Vamadeva answered, ‘O king, having obtained these my Vami steeds,
thou hadst said, ‘I will return them.’ Therefore, give me back my Vami
steeds, so thou mayst be able to protect thy life.’ Hearing this, the
king said, ‘Pursuit of deer hath not been ordained for the Brahmanas. I
do punish thee, however, for thy untruthfulness. From this day, too,
obeying all thy commands I will, O Brahmana, attain to regions of bliss.’
Vamadeva then said, ‘A Brahmana cannot be punished in thought, word or
deed. That learned person who by ascetic austerities succeedeth in
knowing a Brahmana to be so, faileth not to attain to prominence in this
world.’

“Markandeya continued, ‘After Vamadeva had said this, there arose, O
king, (four) Rakshasas of terrible mien, and as they, with lances in
their hands, approached the king for slaying him, the latter cried aloud,
saying, ‘If, O Brahmana, all the descendants of Ikshvaku’s race, if (my
brother) Dala, if all these Vaisyas acknowledge my sway, then I will not
yield up the Vami steeds to Vamadeva, for these men can never be
virtuous.’ And while he was uttering those words, those Rakshasas slew
him, and the lord of earth was soon prostrated on the ground. And the
Ikshvakus, learning that their king had been slain, installed Dala on the
throne, and the Brahmana Vamadeva thereupon going to the kingdom (of the
Ikshvakus), addressed the new monarch, saying, ‘O king, it hath been
declared in all the sacred books that persons should give away unto
Brahmanas. If thou fearest sin, O king, give me now the Vami steeds
without delay.’ And hearing these words of Vamadeva, the king in anger
spoke unto his charioteer, saying, ‘Bring me an arrow from those I have
kept, which is handsome to behold and tempered with poison, so that
pierced by it Vamadeva may lie prostrate in pain, torn by the dogs.’
Hearing this, Vamadeva answered, ‘I know, O king, that thou hast a son of
ten years of age, called Senajita, begotten upon thy queen. Urged by my
word, slay thou that dear boy of thine without delay by means of thy
frightful arrows!’

“Markandeya continued, ‘At these words of Vamadeva, O king, that arrow of
fierce energy, shot by the monarch, slew the prince in the inner
apartments, and hearing this, Dala said there and then, ‘Ye people of
Ikshvaku’s race, I will do ye good. I shall slay this Brahmana today,
grinding him with force. Bring me another arrow of fierce energy. Ye
lords of earth, behold my prowess now.’ And at these words of Dala,
Vamadeva said, ‘This arrow of terrible mien and tempered with poison,
that thou aimest at me, thou shall not, O ruler of men, be able to aim
nor even to shoot.’ And thereupon the king said, ‘Ye men of Ikshvaku’s
race, behold me incapable of shooting the arrow that hath been taken up
by me. I fail to compass the death of this Brahmana. Let Vamadeva who is
blessed with a long life live.’ Then Vamadeva said, ‘Touching thy queen
with this arrow, thou mayst purge thyself of the sin (of attempting to
take the life of a Brahmana).’ And king Dala did as he was directed and
the queen then addressed the Muni, and said, ‘O Vamadeva, let me be able
to duly instruct this wretched husband of mine from day to day, imparting
unto him words of happy import; and let me always wait upon and serve the
Brahmanas, and by this acquire, O Brahmana, the sacred regions
hereafter.’ And hearing these words of the queen, Vamadeva said, ‘O thou
of beautiful eyes, thou hast saved this royal race. Beg thou an
incomparable boon. I will grant thee whatever thou mayst ask. And, O thou
faultless one, rule thou, O princess, these thy kinsmen and this great
kingdom of the Ikshvakus!’ And hearing these words of Vamadeva the
princess said, ‘This, O holy one, is the boon I seek, viz., that my
husband may now be freed from his sin, and that thou mayst be employed in
thinking of the weal of his son and kinsmen. This is the boon that I ask,
O thou foremost of Brahmanas!’

“Markandeya continued, ‘Hearing these words of the queen, that Muni, O
thou foremost of the Kuru race, said, ‘So be it.’ And thereupon king Dala
became highly glad and gave unto the Muni his Vami steeds, having bowed
down unto him with reverence!’”



SECTION CLXLII

Vaisampayana said, “The Rishis, the Brahmanas, and Yudhishthira then
asked Markandeya, saying, ‘How did the Rishi Vaka become so long lived?’

“Thus asked by them, Markandeya answered, ‘The royal sage Vaka is a great
ascetic and endowed with long life. Ye need not enquire into the reason
of this.’

“Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just,
along with his brothers, then asked Markandeya saying, ‘It hath been
heard by us that both Vaka and Dalvya are of great souls and endowed with
immortality and that those Rishis, held in universal reverence, are the
friends of the chief of the gods. O Holy One, I desire to listen lo the
(history of the) meeting of Vaka and Indra that is full of both joy and
woe. Narrate thou that history unto us succinctly.’

“Markandeya said, ‘When that horrible conflict between the gods and the
Asuras was over, Indra became the ruler of the three worlds. The clouds
showered rain copiously. And the dwellers of the world had abundance of
harvests, and were excellent in disposition. And devoted to virtue, they
always practised morality and enjoyed peace. And all persons, devoted to
the duties of their respective orders, were perfectly happy and cheerful,
and the slayer of Vala, beholding all the creatures of the world happy
and cheerful, became himself filled with joy. And he of a hundred
sacrifices, the chief of the gods seated on the back of his elephant
Airavata, surveyed his happy subjects, and he cast his eyes on delightful
asylums of Rishis, on various auspicious rivers, towns full of
prosperity, and villages and rural regions in the enjoyment of plenty.
And he also cast his eyes upon kings devoted to the practice of virtue
and well-skilled in ruling their subjects. And he also looked upon tanks
and reservoirs and wells and lakes and smaller lakes all full of water
and adored by best of Brahmanas in the observance, besides, of various
excellent vows, and then descending on the delightful earth, O king, the
god of a hundred sacrifices, proceeded towards a blessed asylum teeming
with animals and birds, situated by the side of the sea, in the
delightful and auspicious regions of the East on a spot overgrown with
abundance of vegetation. And the chief of the gods beheld Vaka in that
asylum, and Vaka also, beholding the ruler of the Immortals, became
highly glad, and he worshipped Indra by presenting him with water to wash
his feet, a carpet to sit upon, the usual offering of the Arghya, and
fruit and roots. And the boon-giving slayer of Vala, the divine ruler of
those that know not old age, being seated at his ease, asked Vaka the
following question, ‘O sinless Muni, thou hast lived for a hundred years!
Tell me, O Brahmana, what the sorrows are of those that are immortal!’

Markandeya continued, “Hearing this, Vaka answered, saying, ‘Life with
persons that are disagreeable, separation from those that are agreeable
and beloved, companionship with the wicked, these are the evils which
they that are immortal have to bear. The death of sons and wives, of
kinsmen and friends, and the pain of dependence on others, are some of
the greatest of evils. (These may all be noticed in a deathless life).
There is no more pitiable sight in the world, as I conceive, than that of
men destitute of wealth being insulted by others. The acquisition of
family dignity by those that have it not, the loss of family dignity by
those that have it, unions and disunions,--these all are noticeable by
those that lead deathless lives. How they that have no family dignity but
have prosperity, win what they have not--all this, O god of a hundred
sacrifices, is before thy very eyes! What can be more pitiable than the
calamities and reverses sustained by the gods, the Asuras, the
Gandharvas, men, the snakes, and the Rakshasas! They that have been of
good families suffer afflictions in consequence of their subjection to
persons that are ill-born and the poor are insulted by the rich. What can
be more pitiable than these? Innumerable examples of such contradictory
dispensations are seen in the world. The foolish and the ignorant are
cheerful and happy while the learned and the wise suffer misery!
Plentiful instances of misery and woe are seen among men in this world!
(They that lead deathless lives are destined to behold all these and
suffer on that account.)’

“Indra then said, ‘O thou of great good fortune, tell me again, what the
joys are of those persons that lead deathless lives,--joys that are
adored by gods and Rishis!’

“Vaka answered, ‘If without having to associate with a wicked friend, a
man cooks scanty vegetables in his own house at the eight or the twelfth
part of the day, there can be nothing happier than that.[49] He in whose
case the day is not counted is not called voracious. And, O Maghavan,
happiness is even his own whose scanty vegetables are cooked. Earned by
his own efforts, without having to depend upon any one, he that eateth
even fruits and vegetables in his own house is entitled to respect. He
that eateth in another’s house the food given to him in contempt, even if
that food be rich and sweet, doth what is despicable. This, therefore, is
the opinion of the wise that fie on the food of that mean wretch who like
a dog or a Rakshasa eateth at another’s house. If after treating guests
and servants and offering food to the manes a good Brahmana eateth what
remains, there can be nothing happier than that. There is nothing sweeter
or more sacred, O thou of a hundred sacrifices, than that food which such
a person takes after serving the guest with the first portion thereof.
Each mouthful (of rice) that the Brahmana eats after having served the
guest, produces merit equal to what attaches to the gift of a thousand
kine. And whatever sins such a one may have committed in his youth are
all washed away of a certainty. The water in the hands of the Brahmana
that hath been fed and honoured with a pecuniary gift (after the feeding
is over) when touched with water (sprinkled by him that feeds), instantly
purges off all the sins of the latter!’”

“Speaking of these and various other things with Vaka, the chief of the
gods went away to heaven.’”[50]



SECTION CLXLIII

Vaisampayana said, “Then the sons of Pandu again addressed Markandeya
saying, ‘Thou hast told us of greatness of Brahmanas. We desire now to
hear of the greatness of the royal Kshatriyas!” Thus addressed by them,
the great Rishi Markandeya spoke, ‘Listen now to the greatness of the
royal Kshatriyas. A certain king of the name of Suhotra belonging to the
Kuru race went on a visit to the great Rishis. And as he was returning
from that visit, he beheld king Sivi the son of Usinara, seated on his
car, and as each came before the other, each saluted the other as best
befitted his age and each regarding himself as the equal of the other in
respect of qualities, refused to give the way to the other. And at this
juncture Narada appeared there, and beholding what had happened, the
celestial Rishi asked, ‘Why is it that ye both stand here blocking each
other’s way?’ And thus questioned both of them spoke to Narada saying, ‘O
holy one, do not speak so. The sages of old have declared that the way
should be given to one who is superior or to him that is abler. We,
however, that stand blocking each other’s way are equal to each other in
every respect. Judged properly there is no superiority amongst us.’ Thus
addressed by them, Narada recited three slokas. (They are these), ‘O thou
of the Kuru race, he that is wicked behaveth wickedly even unto him that
is humble; he also that is humble behaveth with humility and honestly
unto him that is wicked! He that is honest behaveth honestly even towards
the dishonest. Why should he not behave honestly towards him that is
honest? He that is honest regardeth the service that is done to him, as
if it were a hundred times greater than it is. Is this not current
amongst the gods themselves? Certainly it is the royal son of Usinara who
is possessed of goodness that is greater than thine. One should conquer
the mean by charity; the untruthful by truth, the man of wicked deeds by
forgiveness; and the dishonest by honesty. Both of you are large-hearted.
Let one amongst you stand aside, according to the indication of the above
slokas.’ And having said so Narada became silent, and hearing what Narada
had said the king of the Kuru race walking round Sivi, and praising his
numerous achievements, gave him the way and went on in his course. It was
even thus that Narada had described the high blessedness of the royal
Kshatriyas.’”



SECTION CLXLIV

Markandeya continued, “Listen now to another story. One day as king
Yayati, the son of Nahusha, was sitting on his throne, surrounded by the
citizens, there came unto him a Brahmana desirous of soliciting wealth
for his preceptor, and approaching the king, the Brahmana said, ‘O king,
I beg of thee wealth for my preceptor according to my covenant.’ And the
king said, ‘O Holy One, tell me what thy covenant is.’ And thereupon the
Brahmana said, ‘O king, in this world when men are asked for alms, they
entertain contempt for him that asketh it. I therefore, ask thee, O king,
with what feelings thou wilt give me what I ask and upon which I have set
my heart.’ And the king replied saying, ‘Having given away a thing, I
never boast of it. I never also listen to solicitations for things that
cannot be given. I listen, however, to prayers for things that can be
given and giving them away I always become happy. I will give thee a
thousand kine. The Brahmana that asks me for a gift is always dear to me.
I am never angry with the person that begs of me and I am never sorry for
having given away a thing!’ And the Brahmana then obtained from the king
a thousand kine and went away.”



SECTION CLXLV

Vaisampayana said, “The son of Pandu again addressed the Rishi and said,
‘Speak thou unto us of the high fortune of royal Kshatriyas!’ And
Markandeya said, ‘There were two kings of the name of Vrishadarbha and
Seduka and both of them were conversant with morals and with weapons of
attack and defence. And Seduka knew that Vrishadarbha had from his
boyhood an unuttered vow that he would give no other metal unto Brahmanas
save gold and silver. And once on a time a Brahmana having completed his
study of the Vedas came unto Seduka and uttering a benediction upon him
begged of him wealth for his preceptor, saying, ‘Give me a thousand
steeds.’ And thus addressed, Seduka said unto him, ‘It is not possible
for me to give thee this for thy preceptor. Therefore, go thou unto king
Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg
of him. He will grant thy request. Even this is his unuttered vow.’
Hearing these words that Brahmana went to Vrishadarbha and begged of him
a thousand steeds, and the king thus solicited, struck the Brahmana with
a whip and thereupon the Brahmana said, ‘Innocent as I am, why dost thou
attack me thus?’ And the Brahmana was on the point of cursing the king,
when the latter said, ‘O Brahmana, dost thou curse him that doth not give
thee what thou askest? Or, is this behaviour proper for a Brahmana?’ And
the Brahmana said, ‘O king of kings, sent unto thee by Seduka, I come
before thee for this.’ The king said, ‘I will give thee now whatever
tribute may come to me before the morning expire. How indeed, can I send
away the man empty-handed who hath been whipped by me.’ And having said
this the king gave unto that Brahmana the entire proceeds of that day and
that was more than the value of a thousand horses.’”



SECTION CLXLVI

“Markandeya said, ‘One day it was resolved by the gods that they should
descend on the earth and try the goodness and virtue of king Sivi, the
son of Usinara. And addressing each other,--‘Well’--Agni and Indra came
to the earth. And Agni took the form of a pigeon flying away from Indra
who pursued him in the form of a hawk, and that pigeon fell upon the lap
of king Sivi who was seated on an excellent seat. And the priest
thereupon addressing the king said, ‘Afraid of the hawk and desirous of
saving its life, this pigeon hath come to thee for safety. The learned
have said that the falling of a pigeon upon one’s body forebodeth a great
danger. Let the king that understands omens give away wealth for saving
himself from the danger indicated.’ And the pigeon also addressed the
king and said, ‘Afraid of the hawk and desirous of saving my life I have
come to thee for protection. I am a Muni. Having assumed the form of a
pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee
as my life. Know me as one possessed of Vedic lore, as one leading the
Brahmacharya mode of life, as one possessed also of self-control and
ascetic virtues. And know me further as one that has never spoken
disagreeably unto his preceptor, as one possessed of every virtue indeed,
as one that is sinless. I repeat the Vedas, I know their prosody; indeed,
I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do
not yield me up to the hawk. The giving up of a learned and pure Brahmana
can never be a good gift.’ And after the pigeon said so, the hawk
addressed the king, and said, ‘Creatures do not come into the world in
the same particular order. In the order of creation, thou mayst, in a
former birth, have been begotten by this pigeon. It is not proper for
thee, O king, to interfere with my food by protecting this pigeon (even
though he might have been thy father).’ And thus addressed, the king
said, ‘Hath any one, before this, seen birds thus speak the pure speech
of man? Knowing what this pigeon sayeth, and this hawk also, how can we
act to-day according to virtue? He that giveth up an affrighted creature
seeking protection, unto its foe, doth not obtain protection when he is
in need of it himself. Indeed, the very clouds do not shower rain
seasonably for him, and the seeds though scattered do not grow for him.
He that giveth up an afflicted creature seeking protection unto its foe,
hath to see his offspring die in childhood. The ancestor of such a person
can never dwell in heaven; indeed, the very gods decline to accept the
libations of clarified butter poured by him into the fire. He that giveth
up an affrighted creature seeking protection, unto its foe, is struck
with the thunder-bolt by the gods with Indra at their head. The food that
he eateth is unsanctified, and he, of a narrow soul, falleth from heaven
very soon. O hawk, let the people of the Sivi tribe place before thee a
bull cooked with rice instead of this pigeon. And let them also carry to
the place where thou livest in joy, meat in abundance.’ And hearing this,
the hawk said, ‘O king, I do not ask for a bull, nor, indeed, any other
meat, nor meat more in quantity than that of this pigeon. It hath been
given to me by the gods. The creature, therefore, is my food today in
consequence of its death that hath been ordained. Therefore, O monarch,
give it up to me.’ Thus addressed by the hawk, the king said, ‘Let my men
see and carefully carry the bull to thee with every limb entire. Let that
bull be the ransom of this creature afflicted with fright and let it be
carried to thee before my eyes. Oh, slay not this pigeon! I will yield up
my very life, yet I would not give up this pigeon. Dost thou not know, O
hawk, that this creature looketh like a sacrifice with the Soma juice? O
blessed one, cease to take so much trouble for it. I cannot, by any
means, yield up the pigeon to thee. Or, O hawk, if it pleases thee,
command me to do some such thing which I may do for thee, which may be
agreeable to thee, and upon doing which the men of the Sivi tribe may yet
in joy bless me in terms of applause. I promise thee that I will do what
thou mayst did me do.’ And at this appeal of the king, the hawk said, ‘O
king, if thou givest me as much flesh as would be equal to the weight of
the pigeon, cutting it off thy right thigh; then can the pigeon be
properly saved by thee; then wouldst thou do what would be agreeable to
me and what the men of the Sivi tribe would speak of in terms of praise.’
And the king agreed to this and he cut off a piece of flesh from his
right thigh and weighed it against the pigeon. But the pigeon weighed
heavier. And thereupon the king cut off another piece of his flesh, but
the pigeon still weighed heavier, and then the king cut off pieces of
flesh from all parts of his body and placed them on the scale. But the
pigeon still weighed heavier, and then the king himself ascended the
scale and he felt no grief at this and beholding this, the hawk
disappeared there saying--(The pigeon hath been) Saved,--And the king
asked the pigeon saying, ‘O pigeon, let the Sivis know who the hawk is.
None but the lord of the universe could do as he did. O Holy One, answer
thou this question of mine!’ And the pigeon then said, ‘I am the
smoke-bannered Agni called also Vaiswanara. The hawk is none other than
Sachi’s lord armed with the thunder-bolt. O son of Suratha, thou art a
bull among men. We came to try thee. These pieces of flesh, O king, that
thou hast cut off with thy sword from thy body for saving me have caused
gashes in thy body. I will make these marks auspicious and handsome and
they will be of the colour of gold and emit a sweet perfume, and earning
great fame and respected by the gods and the Rishis thou shall long rule
these subjects of thine, and a son will spring from thy flank who shall
be called Kapataroman. O king, thou shalt obtain this son of the name of
Kapataroman from out of thy own body and thou wilt behold him become the
foremost of the Saurathas, blazing with renown, possessed of bravery and
great personal beauty!”



SECTION CLXLVII

Vaisampayana said, “And the son of Pandu once more addressed Markandeya,
saying, ‘Tell us again of the great good fortune of kings.’ And
Markandeya said, ‘There came unto the horse-sacrifice of king Ashtaka of
Viswamitra’s race, many kings. And there came unto that sacrifice the
three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi,
the son of Usinara. And after the sacrifice was completed, Ashtaka was
proceeding on his car along with his brothers when they all beheld Narada
coming that way and they saluted the celestial Rishi and said unto him,
‘Ride thou on this car with us. And Narada, saying, So be it, mounted on
the car, and one among those kings having gratified the holy and
celestial Rishi Narada, said, O Holy One, I desire, to ask thee
something.’ And the Rishi said, ‘Ask.’ And the person, thus permitted,
said, ‘All four of us are blessed with long lives and have indeed every
virtue. We shall, therefore, be permitted to go to a certain heaven and
dwell there for a long period. Who amongst us, however, O king, shall
fall down first?’ Thus questioned the Rishi said, ‘This Ashtaka shall
first come down.’ And thereupon the enquirer asked, ‘For what cause?’ And
the Rishi answered, ‘I lived for a few days in the abode of Ashtaka. He
carried me (one day) on his car out of the town and there I beheld
thousands of kine distinguished from one another by difference of hue.
And beholding those kine I asked Ashtaka whose they were and Ashtaka
answered me, saying, ‘I have given away these kine. By this answer he
gave expression to his own praise. It is for this answer of his that
Ashtaka shall have to come down.’ And after Narada had said so, one of
them again enquired, saying, ‘Three of us then will stay in heaven.
Amongst us three, who shall fall down first?’ And the Rishi answered,
Pratardana.’ And the enquirer asked, ‘For what cause?’ And the Rishi
answered, ‘I lived for some days in the abode of Pratardana also. And he
carried me on his car one day. And while doing so, a Brahmana asked him
saying, ‘Give me a horse!’ And Pratardana replied, ‘After returning, I
will give thee one!’ And thereupon the Brahmana said, ‘Let it be given to
me soon.’ And as the Brahmana spoke those words, the king gave unto him
the steed that had been yoked on the right-hand wheel of the car. And
there came unto him another Brahmana desirous of obtaining a steed. And
the king having spoken to him in the same way, gave him the steed that
had been yoked on the left wheel of his car. And having given away the
horse unto him, the king proceeded on his journey. And then there came
unto the king another Brahmana desirous of obtaining a horse. And the
king soon gave him the horse on the left front of his car, unyoking the
animal. And having done so, the king proceeded on his journey. And then
there came unto the king another Brahmana desirous of obtaining a horse.
And the king said unto him, ‘Returning, I will give thee a horse.’ But
the Brahmana said, ‘Let the steed be given to me soon.’ And the king gave
him the only horse he had. And seizing the yoke of the car himself, the
king began to draw it. And as he did so, he said, ‘There is now nothing
for the Brahmanas.’ The king had given away, it is true, but he had done
so with detraction. And for that speech of his, he shall have to fall
down from heaven. And after the Rishi had said so, of the two that
remained, one asked, ‘Who amongst us two shall fall down?’ And the Rishi
answered, ‘Vasumanas.’ And the enquirer asked, ‘For what reason?’ And
Narada said, ‘In course of my wanderings I arrived at the abode of
Vasumanas. And at that time the Brahmanas were performing the ceremony of
Swastivachana for the sake of a flowery car.[51] And I approached the
king’s presence. And after the Brahmanas had completed the ceremony, the
flowery car became visible to them. And I praised that car, and thereupon
the king told me, ‘Holy one, by thee hath this car been praised. Let this
car, therefore, be thine.’ And after this I went to Vasumanas another
time when I was in need of a (flowery) car. And I admired the car, and
the king said, ‘It is thine.’ And I went to the king a third time and
admired the car again. And even then the king exhibiting the flowery car
to the Brahmanas, cast his eyes on me, and said, ‘O holy one, thou hast
praised the flowery car sufficiently.” And the king only said these
words, without making me a gift of that car. And for this he will fall
down from heaven.’

“And one among them said, ‘Of the one who is to go with thee, who will go
and who will fall down?’ And Narada answered, saying, ‘Sivi will go, but
I will fall down.’ ‘For what reason?’ asked the enquirer. And Narada
said, ‘I am not the equal of Sivi. For one day a Brahmana came unto Sivi
and addressing him, said, ‘O Sivi, I came to thee for food.’ And Sivi
replied unto him, saying. ‘What shall I do? Let me have thy orders.’ And
the Brahmana answered, ‘This thy son known by the name of Vrihadgarbha
should be killed. And, O king, cook him for my food.’ And hearing this, I
waited to see what would follow. And Sivi then killed his son and cooking
him duly and placing that food in a vessel and taking it upon his head,
he went out in search of the Brahmana and while Sivi was thus seeking,
for the Brahmana, some one told him, The Brahmana thou seekest, having
entered thy city, is setting fire to thy abode and he is also setting
fire, in wrath, to thy treasury, thy arsenal, the apartments of the
females and thy stables for horses and elephants.’ And Sivi heard all
this, without change of colour, and entering his city spoke unto the
Brahmana, ‘O holy one, the food has been cooked.’ And the Brahmana
hearing this spoke not a word and from surprise he stood with downcast
looks. And Sivi with a view to gratifying the Brahmana said, ‘O holy one,
eat thou this.’ And the Brahmana looking at Sivi for a moment said, ‘Eat
it thyself.’ And thereupon Sivi said, ‘Let it be so.’ And Sivi cheerfully
taking the vessel from his head desired to eat it and thereupon the
Brahmana caught hold of Sivi’s hand and addressing him said, ‘Thou hast
conquered wrath. There is nothing that thou canst not give unto the
Brahmanas.’ And saying this, that Brahmana adored Sivi, and then as Sivi
cast his eyes before him, he beheld his son standing like a child of the
gods, decked in ornaments and yielding a fragrance from his body and the
Brahmana, having accomplished all this, made himself visible and it was
Vidhatri himself who had thus come in that guise to try that royal sage,
and after Vidhatri had disappeared, the counsellors addressed the king,
saying, ‘Thou knowest everything. For what didst thou do all this?’ And
Sivi answered, ‘It was not for fame, nor for wealth, nor from desire of
acquiring objects of enjoyment that I did all this. This course is not
sinful. It is for this that I do all this. The path which is trodden by
the virtuous is laudable. My heart always inclineth towards such a
course. This high instance of Sivi’s blessedness I know, and I have,
therefore, narrated it duly!’”



SECTION CLXLVIII

Vaisampayana said, “The sons of Pandu and those Rishis then asked
Markandeya, ‘Is there anybody that is blessed with longer life than
thou?’ And Markandeya answered them, saying, ‘There is without doubt, a
royal sage of the name of Indradyumna and his virtue having diminished,
he fell from heaven, crying, ‘My achievements are lost!’ And he came unto
me and asked, ‘Dost thou know me?’ And I answered him, saying, ‘From our
anxiety to acquire religious merit we do not confine ourselves to any
home. We live but for a night in the same village or town. A person like
us, therefore, cannot possibly know thy pursuits. The fasts and vows we
observe render us weak in body and unable to follow any worldly pursuits
on our own behalf. Hence, one like us cannot possibly know thee.’ He then
asked me, ‘Is there any one who is longerlived than thou’? I answered
him, saying, ‘There liveth on the Himavat an owl of the name of
Pravarakarna. He is older than I. He may know thee. The part of the
Himavat where he dwelleth is far off from here.’ And at this Indradyumna
became a horse and carried me to where that owl lived and the king asked
the owl, saying, ‘Dost thou know me?’ And the owl seemed to reflect for a
moment and then said unto the king, ‘I do not know thee.’ And the royal
sage Indradyumna thereupon asked the owl, ‘Is there any one who is older
than thou?’ And thus asked the owl answered, saying, There is a lake of
the name of Indradyumna. In that lake dwelleth a crane of the name of
Nadijangha. He is older than we. Ask thou him.’ And at this king
Indradyumna taking both myself and the owl went to that lake where the
crane Nadijangha dwelt. And that crane was asked by us, ‘Dost thou know
the king Indradyumna?’ And the crane thereupon seemed to reflect a little
and then said, ‘I do not know king Indradyumna.’ And the crane was asked
by us, ‘Is there any one who is older than thou?’ And he answered us,
saying, ‘There dwelleth in this very lake a tortoise of the name of
Akupara. He is older than I. He may know something of this king.
Therefore, enquire ye of Akupara. And then that crane gave information to
the tortoise, saying, ‘It is intended by us to ask thee something. Please
come to us.’ And hearing this the tortoise came out of the lake to that
part of the bank where we all were and as he came there we asked him,
saying, ‘Dost thou know this king Indradyumna?’ And the tortoise
reflected for a moment. And his eyes were filled with tears and his heart
was much moved and he trembled all over and was nearly deprived of his
senses. And he said with joined hands, ‘Alas, do I not know this one? He
had planted the sacrificial stake a thousand times at the time of
kindling the sacrificial fire. This lake was excavated by the feet of the
cows given away by this king unto the Brahmanas on the completion of the
sacrifice. I have lived here ever since.’ And after the tortoise had said
all this, there came from the celestial regions a car. And an aerial
voice was heard which said, addressing Indradyumna, ‘Come thou and obtain
the place thou deservest in heaven! Thy achievements are great! Come thou
cheerfully to thy place! Here also are certain slokas: The report of
virtuous deeds spreadeth over the earth and ascendeth to heaven. As long
as that report lasts, so long is the doer said to be in heaven. The man
whose evil deeds are bruited about, is said to fall down and live, as
long as that evil report lasts in the lower regions. Therefore should man
be virtuous in his acts if he is to gain Heaven. And he should seek
refuge in virtue, abandoning a sinful heart.’

“And hearing these words, the king said, ‘Let the car stay here as long
as I do not take these old persons to the places whence I brought them.
And having brought me and the owl Pravarakarna to our respective places,
he went away, riding on that car, to the place that was fit for him.
Being longlived, I witness all this.”

Vaisampayana continued, “It was thus that Markandeya narrated all this
unto the son of Pandu. And after Markandeya finished, the sons of Pandu
said, ‘Blessed be thou! Thou hadst acted properly in causing king
Indradyumna who had fallen from Heaven to regain his sphere!’ And
Markandeya answered them, saying, ‘Devaki’s son, Krishna, also had thus
raised the royal sage Nriga who had sunk in hell and caused him to regain
Heaven!’”



SECTION CLXLIX

Vaisampayana said, “King Yudhishthira, hearing from the illustrious
Markandeya the story of the royal sage Indradyumna’s regaining of Heaven,
again asked the Muni, saying, ‘O great Muni, tell me in what condition
should a man practise charity in order to gain admission into the regions
of Indra? Is it by practising charity while leading a domestic mode of
life, or in boyhood, or in youth, or in old age? O, tell me about the
respective merits reaped from the practice of charity in these different
stages of life?’

Markandeya said, ‘Life that is futile is of four kinds. Charity also that
is futile is of sixteen kinds. His life is vain who hath no son; and his
also who is out of pale of virtue: and his too who liveth on the food of
other; and, lastly, his who cooketh for himself without giving therefrom
unto the Pitris, the gods, and the guests, and who eateth of it before
these all. The gift to one that has fallen away from the practice of
virtuous vows, as also the gift of wealth that has been earned wrongly,
are both in vain. The gift to a fallen Brahmana, that to a thief, that
also to a preceptor that is false, is in vain. The gift to an untruthful
man, to a person that is sinful, to one that is ungrateful, to one that
officiates at sacrifices performed by all classes of people residing in a
village, to one that sells the Vedas,[52] to a Brahmana that cooks for
Sudra, to one that too by birth is a Brahmana but who is destitute of the
occupations of his order, is in vain. The gift to one that has married a
girl after the accession of puberty, to females, to one that sports with
snakes, and to one that is employed in menial offices, is also in vain.
These sixteen kinds of gifts are productive of no merits. That man who
with mind clouded with darkness giveth away from fear or anger, enjoyeth
the merit of such gift while he is in the womb of his mother. The man who
(under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the
fruit thereof while he is in old age. Therefore, O king, the man who
wishes to win the way of heaven, should under all conditions, make gifts
unto Brahmanas of everything that he wishes to give away.’

“Yudhishthira said, ‘By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?”

“Markandeya said, ‘By Japa,[53] and Mantras,[54] and Homa[55] and the
study of the Vedas, the Brahmanas construct a Vedic boat[56] wherewith
they save both others and themselves. The gods themselves are pleased
with that man who gratifieth the Brahmanas. Indeed, a man may attain
heaven at the command of a Brahmana. Thou wilt, O king, without doubt
ascend to regions of everlasting bliss, in consequence of thy worship of
the Pitris and the gods, and thy reverence for the Brahmanas, even though
thy body is filled with phlegmatic humours and withal so dull and inert!
He that desires virtue and heaven should adore the Brahmanas. One should
feed Brahmanas with care on occasions of Sraddhas, although those among
them that are cursed or fallen should be excluded. They also should be
carefully excluded that are either excessively fair or excessively black,
that have diseased nails, that are lepers, that are deceitful, that are
born in bastardy of widows or of women having husbands alive; and they
also that support themselves by the profession of arms. That Sraddha
which is censurable, consumeth the performer thereof like fire consuming
fuel. If they that are to be employed in Sraddhas happen to be dumb,
blind, or deaf, care should be taken to employ them along with Brahmanas
conversant with the Vedas. O Yudhishthira, listen now unto whom thou
shouldst give. He that knoweth all the Vedas should give only to that
able Brahmana who is competent to rescue both the giver and himself, for
he, indeed, is to be regarded as able who can rescue both the giver and
himself. O son of Pritha, the sacred fires do not receive such
gratification from libations of clarified butter, from offerings of
flowers and sandal and other perfumed pastes as from the entertainment of
guests. Therefore, do thou strive to entertain guests, O son of Pandu! O
king, they that give unto guests water to wash their feet, butter to rub
over their (tired) legs, light during the hours of darkness, food, and
shelter, have not to go before Yama. The removal (after worship) of the
flowery offerings unto the gods, the removal of the remnants of a
Brahmana’s feast, waiting (upon a Brahmana) with perfumed pastes, and the
massaging of a Brahmana’s limbs, are, each of them, O foremost of kings,
productive of greater merit than the gift of kine. A person, without
doubt, rescueth himself by the gift of a Kapila cow. Therefore, should
one give away a Kapila cow decked with ornaments unto Brahmanas. O thou
of the Bharata race, one should give unto a person of good lineage and
conversant with the Vedas; unto a person that is poor; unto one leading a
domestic mode of life but burdened with wife and children; unto one that
daily adoreth the sacred fire; and unto one that hath done thee no
service. Thou shouldst always give unto such persons but not to them that
are in affluence. What merit is there, O thou foremost of the Bharata
race, by giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver’s family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth
the merit of giving away a hundred pieces of gold for ever. He that
giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are men
who answer him by telling him the name. That wise man who informs these
toil-worn ones of the name of the person who may give them food, is,
without doubt, regarded as equal in merit unto the giver himself of food.
Therefore, abstaining from other kinds of gift, give thou food. There is
no merit (arising out of gifts) that is so great as that of giving food.
The man that according to the measure of his might gives well-cooked and
pure food unto the Brahmanas, acquires, by that act of his, the
companionship of Prajapati (Brahma). There is nothing superior to food.
Therefore, food is regarded as the first and foremost of all things (to
be given away). It hath been said that food itself is Prajapati. And
Prajapati is regarded as the Year. And the Year is sacrifice. And
everything is established in sacrifice, for it is from sacrifice that all
creatures, mobile and immobile, take their origin. For this reason, it
hath been heard by us, food is the foremost of all things. They that give
away lakes and large pieces of water, and tanks and wells, and shelter
and food and they that have sweet words for all, have not to hear the
admonitions of Yama. With him who gives rice, and wealth earned by his
labour, unto Brahmana of good behaviour, the earth is satisfied. And she
poureth upon him showers of wealth. The giver of food walketh first,
after him the speaker of truth and he that giveth unto persons that do
not solicit. But the three go to the same place.’”

Vaisampayana continued, ‘Hearing all this, Yudhishthira, along with his
younger brothers, impelled by curiosity, again addressed the high-souled
Markandeya, saying, ‘O great Muni, what is the distance of Yama’s region
from that of men? What is its measurement? How also do men pass it over?
And by what means? O, tell me all this!’

“Markandeya said, ‘O king, O them foremost of virtuous men, this question
of thine appertains to a great mystery. It is sacred and much applauded
by the Rishis. Appertaining as it also does to virtue, I will speak of it
to thee. The distance of Yama’s region from the abode of men is, O king,
eighty-six thousand Yojanas! The way is over space, without water, and
very terrible to behold; Nowhere on that road is the shade of a tree,
nowhere any water, and nowhere any resting place in which the traveller,
when fatigued, may rest for some moments. And men and women and all on
earth that have life, are forcibly led along this way by the messengers
of Yama. Those creatures that obey the mandates of the grim king, and
they, O king, that have given horses and other good conveyances unto
Brahmanas, proceed along this way on those animals and vehicles. And they
that have given umbrellas proceed along this way with umbrellas warding
off the sun’s rays. And they that have given food, proceed without
hunger, while they that have not given food proceed afflicted with
hunger. And they that have given robes, proceed along this way attired in
robes while they that have given none, proceed naked. And they that have
given gold, proceed in happiness, themselves decked in ornaments. And
they that have given land, proceed with every desire completely
gratified. And they that have given grain, proceed without being
afflicted with any want. And they that have given houses, proceed happily
on cars. And those men that have given something to drink, proceed with
cheerful hearts unafflicted with thirst. And they that have given lights,
proceed happily lighting the way before them. And they that have given
kine, proceed along the way happily, freed from all their sins. And they
that have fasted for a month, proceed on cars drawn by swans. And they
who have fasted for six nights, proceed on cars drawn by peacocks. And, O
son of Pandu, he that fasteth three nights upon only one meal without a
second during this period goeth into a region free from disease and
anxiety. And water hath this excellent property that it produceth
happiness in the region of Yama. And they that give water find for
themselves a river there of the name of Pushpodaka. And the givers of
water on the earth drink cool and ambrosial draughts from that stream.
And they that are of evil deeds have pus ordained for them. Thus, O great
king, that river serveth all purposes. Therefore, O king, adore thou duly
these Brahmanas (that are with thee). Weak in limbs owing to the way he
has walked, and besmeared with the dust of the high-road, the traveller
enquireth for the name of him who giveth food, and cometh in hope to his
house. Adore thou him with reverent attention, for he indeed is a guest,
and he is a Brahmana. The gods with Indra at their head follow him as he
proceedeth. And if he is adored, the gods with Indra become gratified,
and if he is not adored, the celestials with their chief become
cheerless. Therefore, O thou foremost of kings, worship thou these
Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What
dost thou desire to hear from me again?’

“Yudhishthira said, ‘O master, conversant thou art with virtue and
morality, and so I desire to repeatedly listen to thee as thou speakest
on sacred subjects appertaining to virtue and morals.’

“Markandeya said, ‘O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen thou with rapt attention. O thou foremost of the Bharatas, the
merit equal to that of giving away a Kapila cow in (the tirtha called)
Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as
the earth remains wet with water which a Brahmana hath touched with his
feet, so long do Pitris drink water of cups made of lotus-leaves. If the
guest is welcomed (with enquiries about his welfare), the deities of fire
become glad; and if he is offered a seat, it is the god of a hundred
sacrifices, who is gratified. If his feet are washed, it is the Pitris
who are delighted; and if he is fed it is Prajapati that is pleased. One
should with collected soul, give a cow when (during her throes) the feet
and head of her calf are visible, before her delivery is complete. A cow
with her calf in the air in course of falling from the uterus to the
earth, is to be regarded as equal to the earth herself. He, therefore,
that giveth away such a cow, reapeth the merit of giving away the earth.
And he that giveth away such a cow, is adored in heaven for as many
thousands of Yugas as there are bristles on the bodies of the animal and
her young one together. And, O Bharata, he that having accepted a thing
in gift giveth it away immediately unto a person that is virtuous and
honest, reapeth very great merit. Without doubt, he reapeth the fruit of
giving away the whole earth to her utmost limits and with her oceans and
seas and caves, her mountains and forests and woods. That Brahmana who
eateth in silence from a plate, keeping his hands between his knees,
succeedeth in rescuing others. And those Brahmanas that abstain from
drink and who are never spoken of by others as having any faults and who
daily read the Samhitas, are capable of rescuing others. Libations of
butter and edible offerings should all be presented to a Brahmana who is
learned in the Vedas. And as libations of clarified butter poured into
fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas
can never go in vain. The Brahmanas have anger for their weapon; they
never fight with arms of iron and steel. Indeed the Brahmanas slay with
anger like Indra slaying the Asuras with his thunder-bolt.

Thus prelection appertaining to virtue and morality is now over. Hearing
this, the Munis of the forest of Naimisha were filled with delight. And
those ascetics were also freed from grief and anger by listening to it.
And they were also purged of all their sins in consequence of this. And,
O king, those human beings that listen to it become freed from the
obligation of rebirth.’

“Yudhishthira said, ‘O thou of great wisdom, what purification is there
by which a Brahmana may always keep himself pure? I desire to hear of it
from thee, O thou foremost of all virtuous men!”

“Markandeya answered, ‘There are three kinds of purity, viz., purity in
speech, purity in deed, and purity achieved by use of water. He that has
recourse to these three different kinds of purity, attains, without
doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the
morning and the evening, and who recites meditatively the sacred goddess
Gayatri who is the mother of the Vedas, sanctified by the latter, is
freed from all his sins. Even if he accepts in gift the entire earth with
her oceans, he doth not, on that account, suffer the least unhappiness.
And those heavenly bodies in the sky including the sun that may be
inauspicious and hostile towards him soon become auspicious and
favourable towards him in consequence of these acts of his, while those
stars that are auspicious and favourable become more auspicious and more
favourable in consequence of such conduct of his. And terrible Rakshasas
subsisting on animal food, or gigantic and fierce mien, all become unable
to prevail over a Brahmana who practiseth these purifications. The
Brahmanas are even like blazing fires. They incur no fault in consequence
of teaching, of officiating at sacrifices, and of accepting gifts from
others. Whether the Brahmana be cognisant of the Vedas or ignorant of
them, whether they be pure or impure, they should never be insulted, for
Brahmanas are like fires. As the fire that blazeth up in the place set
apart for the cremation of the dead is never regarded impure on that
account, so the Brahmana, be he learned or ignorant, is always pure. He
is great and a very god! Cities that are adorned with walls and gates and
palaces one after another, lose their beauty if they are bereft of
Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished
in the Vedas, duly observing the duties of their order and possessed of
learning and ascetic merit, reside. O son of Pritha, that spot, be it a
wood or pasture land, where learned Brahmanas reside, hath been called a
city. And that place, O king, becometh a tirtha also. By approaching a
king that offereth protection, as also a Brahmana possessed of ascetic
merit, and by offering worship unto both, a man may purge off his sins
immediately. The learned have said that ablutions in the sacred tirthas,
recitation of the names of holy ones, and converse with the good and
virtuous, are all acts worthy of applause. They that are virtuous and
honest always regard themselves as sanctified by the holy companionship
of persons like themselves and by the water of pure and sacred converse.
The carrying of three staffs, the vow of silence, matted hair on head,
the shaving of the crown, covering one’s person with barks and deerskins,
the practice of vows, ablutions, the worship of fire, abode in the woods,
emaciating the body, all these are useless if the heart be not pure. The
indulgence of the six senses is easy, if purity be not sought in the
object of enjoyment. Abstinence, however, which of itself is difficult,
is scarcely easy without purity of the objects of enjoyment. O king of
kings, among the six senses, the mind alone that is easily moved is the
most dangerous! Those high-souled persons that do not commit sins in
word, deed, heart and soul, are said to undergo ascetic austerities, and
not they that suffer their bodies to be wasted by fasts and penances. He
that hath no feeling of kindness for relatives cannot be free from sin
even if his body be pure. That hard-heartedness of his is the enemy of
his asceticism. Asceticism, again, is not mere abstinence from the
pleasures of the world. He that is always pure and decked with virtue, he
that practises kindness all his life, is a Muni even though he may lead a
domestic life. Such a man is purged of all his sins. Fasts and other
penances cannot destroy sins, however much they may weaken and dry up the
body that is made of flesh and blood. The man whose heart is without
holiness, suffers torture only by undergoing penances in ignorance of
their meaning. He is never freed from sins of such acts. The fire he
worshippeth doth not consume his sins. It is in consequence of holiness
and virtue alone that men attain to regions of blessedness, and fasts and
vows become efficacious. Subsistence on fruits and roots, the vow of
silence, living upon air, the shaving of the crown, abandonment of a
fixed home, the wearing of matted locks on the head, lying under the
canopy of heaven, daily fasts, the worship of fire, immersion in water,
and lying on the bare ground,--these alone cannot produce such a result.
They only that are possessed of holiness succeed, by knowledge and deeds,
to conquer disease, decrepitude and death, and acquire a high status. As
seeds that have been scorched by fire do not sprout forth, so the pains
that have been burnt by knowledge cannot effect the soul. This inert body
that is only like a block of wood when destitute of souls, is, without
doubt, short lived like froth in the ocean. He that obtaineth a view of
his soul, the soul that resideth in every body, by help of one or half of
a rhythmic line (of the Vedas), hath no more need for anything. Some
obtaining a knowledge of identity with the Supreme Soul from but two
letters (of the Vedas) and some from hundreds and thousands of rhythmic
lines, acquire salvation, for the knowledge of one’s identity with the
Supreme Soul is the sure indication of salvation. The men of old,
distinguished for their knowledge, have said, neither this world nor that
hereafter nor bliss can be his who is disturbed by doubts. And belief of
one’s identity with the Supreme Soul is the indication of salvation. He
that knoweth the true meaning of the Vedas, understandeth their true use.
Such a man is affrighted at the Vedic ritual like a man at sight of a
forest conflagration. Giving up dry disputation, have recourse to Sruti
and Smriti, and seek thou, with the aid of thy reason, the knowledge of
the Undecaying One that is without a second. One’s search (after this
knowledge) becometh futile from defect of means. Therefore, should one
carefully strive to obtain that knowledge by aid of the Vedas. The Vedas
are the Supreme Soul; they are His body; they are the Truth. The soul
that is bounded by the animal organism is incompetent to know Him in whom
all the Vedas merge. That Supreme Soul, however, is capable of being
known by the pure intellect. The existence of the gods as stated in the
Vedas, the efficacy of acts, and the capacity for action of being
furnished with bodies, are noticeable in every Yuga. Independence of
these and annihilation are to be sought from purity of the senses.
Therefore, the suspension of the function of the senses is the true
fasting. One may attain to heaven by asceticism, one may obtain objects
of enjoyment by the practice of charity and may have his sins purged off
by ablutions in tirthas. But complete emancipation cannot be had except
by knowledge.’”

Vaisampayana continued, “Thus addressed, O great king, by the Rishi,
Yudhishthira of great fame then said, ‘O holy one, I desire to listen to
the rules about that charity which is meritorious.”

“Markandeya said, ‘O great king, O Yudhishthira, the rules about charity
which thou wishest to hear from me are always highly regarded by me.
Listen now to the mysteries of charity as expounded in the sruti and the
smritis! A man that performs a sraddha in the conjunction called
Gajacchaya at a place that is fanned by the leaves of the Aswattha tree
enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas.
O king, he that foundeth a dharmasala and established there a person to
look after all comers, is crowned with the merits of all the sacrifices.
He that giveth away a horse at a tirtha where the current of the river
runneth in a direction opposite to its general course, reapeth merit that
is inexhaustible. The guest that comes to one’s house for food is none
other than Indra himself. If he is entertained with food, Indra himself
conferreth on the best merit that is inexhaustible. As men cross seas by
vessels, so are the givers mentioned above are saved from all their sins.
So what is given unto Brahmanas produceth, like gift of curds,
inexhaustible merits. A gift on particular lunations produceth merit that
is twice as much as a gift on other days. That in a particular season
produceth merit ten times greater that in other seasons. That in a
particular year produceth merit a hundred times greater than in other
years. And lastly, a gift on the last day of the last month of the year
produceth merit that is inexhaustible. A gift also that is made while the
Sun is on the solstitial points, one again that is made on the last day
of the Sun’s path through Libra, Aries, Gemini, Virgo, and Pisces, a gift
again during eclipses of the Moon and the Sun, produce merit that is
inexhaustible. The learned have also said that gifts made during the
seasons produce merit that is ten times, those made during the change of
seasons, a hundred times--and those made during the days when Rahu is
visible, a thousand times--greater than what is produced by gifts at
other time; while a gift made on the last day of the Sun’s course through
Libra and Aries produces merit that knows no diminution. O king, no one
can enjoy landed possessions unless he giveth away land, and no one can
go on cars and vehicles unless he giveth away these. Indeed a person on
rebirth obtaineth the fruition of whatever objects he hath in view at the
time of making a gift to a Brahmana. Gold hath sprung from Fire; the
Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth
away gold, land, and kine attaineth all the regions of Agni, Vishnu, and
the Sun. There is nothing so eternal as a gift. Where, therefore, in the
three worlds is anything that is more auspicious? It is for this, O king,
that they who have great intelligence say that there is nothing higher
and greater in the three worlds than gift!’”



SECTION CC

Vaisampayana said, “Having, O great king, heard from the illustrious
Markandeya the history of the attainment of heaven by the royal sage
Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked
that sinless Muni endued with great ascetic merit and long life, saying,
‘Thou knowest, O virtuous one, the entire host of the gods, the Danavas,
and the Rakshasas. Thou art acquainted also with various royal
genealogies and many eternal lines of Rishis! O best of Brahmanas, there
is nothing in this world that thou dost not know! Thou knowest also, O
Muni, many delightful stories about men, Snakes and Rakshasas; about
gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire
now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that
unvanquished king of Ikshavaku’s race changed his name, assuming another,
viz., Dhundhumara. O thou best of Bhrigu’s line, I desire to know in
detail why the name of Kuvalaswa of great intelligence underwent such a
change!’”

Vaisampayana continued, “Thus addressed by Yudhishthira, the great Muni
Markandeya, O Bharata, then began the history of Dhundhumara!”

Markandeya said, ‘O royal Yudhishthira, listen to me, I will tell thee
all! The story of Dhundhumara is a moral one. Listen to it then! Listen
now, O king, to the story of how the royal Kuvalaswa of Ikshvaku’s race
came to be known as Dhundhumara. O son, O Bharata, there was a celebrated
Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his
hermitage in a delightful wilderness. And, O great king, the Rishi Utanka
underwent ascetic austerities of the severest kind and the lord Utanka
underwent those penances for numberless years with the object of
obtaining the favours of Vishnu, and gratified with his penances that
illustrious Lord presented himself before Utanka. And beholding the
Deity, the Rishi in all humility began to gratify him with many hymns,
and Utanka said, ‘O thou of great effulgence all creatures with the gods,
Asuras and human beings, all things that are mobile or immobile, even
Brahma himself, the Vedas, and all things that are capable of being
known, have, O lord, been created by thee! The firmament is thy head, O
god, and the sun and the moon are thy eyes! And, O Unfading One, the
winds are thy breath and fire thy energy! The directions of the horizon
constitute thy arms and the great ocean thy stomach! And, O god, the
hills and mountains constitute thy thigh and the sky thy hips, O slayer
of Madhu! The earth constitutes thy feet, and the plants the bristles on
thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the
gods, the Asuras and the great Snakes all wait upon thee with humility,
adoring thee with various hymns! O Lord of the Universe, created things
are pervaded by thee. The great Rishis of high energy and ever plunged in
ascetic meditation, always adore thee. When thou art gratified, the
universe is in peace. And when thou art angry, terror pervadeth every
soul. Thou art, O Lord, the great dispeller of all terrors and thou art
the One Supreme Male Being! Thou art the cause of happiness of both gods
and human beings! And, O Lord, by three steps of thine thou didst cover
the three worlds! And it was by thee that the Asuras in the height of
their power were destroyed! It is owing to thy prowess, O God, that the
celestials obtained peace and happiness and, O thou of great effulgence,
it was the anger that destroyed hundred great Daitya chiefs. Thou art the
Creator and destroyer of all creatures in the world. It is by adoring
thee that the gods have obtained happiness. It was thus, O Yudhishthira,
that the high-souled Utanka praised the Lord of the senses. And Vishnu,
therefore, said unto Utanka, ‘I am gratified with thee. Ask thou the boon
that thou desirest.’ And Utanka said, ‘This indeed hath, been a great
boon to me, in that I have been able to behold Hari, that eternal Being,
that divine Creator, that Lord of the universe!” Thus addressed Vishnu
said, ‘I am gratified with this absence of all desires on thy pail and
with thy devotion, O thou best of men! But, O Brahmanas, O regenerate
one, thou shouldst of a certainty accept some boon from me! Thus
requested by Hari to accept a boon Utanka then, O thou best of Bharatas,
with joined hands begged a boon saying, ‘O illustrious one, O thou of
eyes like lotus leaves, if thou hast been gratified with me, then let my
heart always rest on virtue, truth, and self-content. And, O Lord, let my
heart always turn to thee in devotion.’ And hearing these words of
Utanka, the holy one said, ‘O regenerate one, all this shall happen to
thee through my grace. And there will also appear in thee a yoga power
endued with which thou shalt achieve a great thing for the dwellers of
Heaven, as also for the triple world. Even now a great Asura of the name
of Dhundhu is undergoing ascetic penances of fierce austerity with the
object of destroying the triple world. Hear now as to who will slay that
Asura. O son, there will appear a king of invincible energy and great
prowess and he will be born in the race of Ikshvaku and will be known by
the name of Vrihadaswa who will have a son of the name of Kuvalaswa
endued with great holiness and self-control and celebrity. And that best
of kings will be furnished with yoga power springing from me and urged
and commended by thee, O regenerate Rishi, that king will be the slayer
of the Asura Dhundhu.’ And having said these words unto that Brahmana,
Vishnu disappeared there and then.”



SECTION CCI

Markandeya said, “O king, after the death of Ikshvaku, a highly virtuous
king of the name of Sasada, ascending the throne of Ayodhya ruled this
earth. And from Sasada was descended Kakutstha of great energy. And
Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and
Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and
from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was
by this Sravastha that the city called Sravasthi was built and from
Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa
and Kuvalaswa had twentyone thousand sons and all these sons were fierce
and powerful and skilled in learning. And Kuvalaswa excelled his father
in every quality. And when the time came, his father Vrihadaswa installed
him--the brave and highly virtuous Kuvalaswa--on the throne. And having
thus made over the royal dignity to his son, that slayer of foes--king
Vrihadaswa of great intelligence--retired into the woods for asceticism.”

“Markandeya continued, ‘O king, when the royal sage Vrihadaswa was about
to retire into the woods, that best of Brahmanas, Utanka heard of it. And
Utanka who was possessed of great energy and immeasurable soul,
approached that foremost of all wielders of weapons and best of men. And
approaching him, the Rishis began to persuade him to give up asceticism.
And Utanka said, ‘O king, to protect (the people) is thy duty. It
behoveth thee to do that duty of thine. Let us be free from all anxiety
through thy grace. Possessed as thou art of a great soul, protected by
thee, the earth will be freed from all dangers. Therefore, it behoveth
thee, not to retire into the woods. Great merit attaches to the act of
protecting people in this world. Such merit can never be acquired in the
woods. Let not thy heart, therefore, turn to this course. The merit,
great king, that was acquired in days of old by great royal sages by
protecting their subjects was so great that nothing equal to it could be
seen. The king should always protect his subjects. It behoveth thee,
therefore, to protect thy people. O lord of the earth, I cannot (at
present) perform my ascetic devotions peacefully. Close to my asylum
there is a sea of sands known by the name of Ujjalaka. And it occupies a
level country and is without any water. And it extends many yojanas in
length and breadth and in that desert dwells a chief of the Danavas
called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and
is fierce and terrible and possessed of great prowess. And endued with
immeasurable energy, that Danava, O king, dwelleth under the ground, and,
O king, it behoveth thee to retire into the woods, having first slain
that Asura. That Asura is now lying still in the observance of an ascetic
penance of great austerity and, O king, the object he hath in view is
sovereignty over the celestials as also of the three worlds. And, O king,
having, obtained a boon from the Grandsire of all creatures, that Asura
hath become incapable of being slain by the gods and Daityas and
Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou
and let not thy heart turn to any other course. By slaying him thou wilt
without doubt, achieve a great thing and thou wilt also obtain eternal
and undying fame. And O king, when at the end of every year that wicked
Asura lying covered with sands, wakes up and begins to breathe, then the
whole earth with her mountains, forests and woods begins to tremble. And
his breath raiseth up clouds of sands, and shroudeth the very sun, and
for seven days continually the earth tremble all over, and sparks and
flames of fire mixed with smoke spread far around and for all this, O
king, I cannot rest in peace in my asylum. Slay thou him, O king, for the
good of the world. Indeed, when that Asura is slain the triple world will
be in peace and happiness. That thou art competent, O king, to slay that
Asura, I fully believe. Thy energy will be enhanced by Vishnu with the
addition of his own. In days of old, O king, Vishnu gave this boon that
the king who should slay this fierce and great Asura would be pervaded by
the invincible energy of Vishnu himself. Bearing that invincible
Vaishnava energy in thyself, slay thou, O great king, that Daitya of
fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king,
that is endued with small energy himself will be capable of consuming
him, even if he were to strive for a hundred years.’”



SECTION CCII

“Markandeya said, ‘Thus addressed by Utanka, that unvanquished royal
sage, with joined hands, O thou foremost of the Kuru race, replied unto
Utanka, saying, ‘This visit of thine, O Brahmana, will not be in vain.
This my son, O holy one, known by the name of Kuvalaswa is endued with
steadiness and activity. In prowess also he is unequalled on earth.
Without doubt he will accomplish all this that is agreeable to thee,
aided by all his brave sons endued with arms like unto iron maces. Give
me leave to retire, O Brahmana, for I have now given up my weapons.’ Thus
addressed by the king, that Muni of immeasurable energy replied unto him,
saying, ‘So be it.” And the royal sage Vrihadaswa then, having commended
his son to obey the behest of the high-souled Utanka saying, ‘Let it be
done by thee,’ himself retired into an excellent forest.’

“Yudhishthira said, ‘O holy one, O thou possessed of the wealth of
asceticism, who was this Daitya of great energy? Whose son and whose
grandson was he? I desire to know all this; O thou possessed of the
wealth of asceticism I never heard of this mighty Daitya before. I desire
to know all this truly, O holy one, and with all particulars in detail, O
thou of great wisdom and ascetic wealth!’

“Markandeya said, ‘O monarch, know everything as it happened, O ruler of
men, as I narrate the particulars truly, O thou of great wisdom! When the
world became one broad expanse of water and creatures mobile and immobile
were destroyed, when, O bull of the Bharata race, the entire creation
came to its end. He who is the Source and Creator of the Universe, viz.,
the Eternal and unfading Vishnu, He who is called by Munis crowned with
ascetic success as the Supreme Lord of the Universe, that Being of great
holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of
immeasurable energy, and the Creator of the Universe, that highly-blessed
and holy Hari, knowing no deterioration, lay on the hood of that Snake
encircling the whole Earth and as the Deity lay asleep on that bed, a
lotus, endued with great beauty and effulgence equal unto that of the
Sun, sprang from his navel. And from that lotus possessed of effulgence
like unto the Sun’s, sprang the Grandsire Brahma, that lord of the worlds
who is the four Vedas, who hath four forms and four faces, who is
invincible in consequence of his own energy and who is endued with mighty
strength and great prowess and as the Lord Hari of wondrous frame,
possessed of great lustre and decked with a crown and the Kaustubha gem
and attired in purple silk, lay stretched for many a yojana on that
excellent bed furnished by the hood of the snake itself extending far and
wide, blazing, O king, in his beauty and the lustre of his own body like
a thousand Suns concentrated in one mass. He was beheld some time after
by two Danavas of great prowess named Madhu and Kaitabha and beholding
Hari (in that posture) and the Grandsire with eyes like lotus-leaves
seated on that lotus, both Madhu and Kaitabha wandered much and they
began to terrify and alarm Brahma of immeasurable prowess, and the
illustrious Brahma alarmed by their continued exertions trembled on his
seat, and at his trembling the stalk of the lotus on which he was seated
began to tremble and when the lotus-stalk trembled, Kesava awoke. And
awakened from his slumber, Govinda beheld those Danavas of mighty energy,
and beholding them the Deity said unto them, ‘Welcome, ye mighty ones! I
am gratified with you! Therefore, I will grant you excellent boons!’ And
thereupon both those proud and mighty Danavas, O king, laughingly replied
unto Hrishikesa, saying, ‘Ask boons of us, O Divine one! O thou that art
the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will
grant thee a boon! Therefore, ask thou of us anything that cometh to thy
mind.’ Thus addressed by them the holy one spoke, ‘Ye brave ones, I will
accept a boon from you. There is a boon that I desire. Both of you are
possessed of mighty energy. There is no male person like unto any of you.
O ye of unbaffled prowess, submit ye to be slain by me. Even that is what
I desire to accomplish for the good of the world.’ Hearing these words of
the Deity, both Madhu and Kaitabha said, ‘We have never before spoken an
untruth; no, not even in jest; what shall we say of other occasions! O
thou foremost of male Beings, know that we have ever been firm in truth
and morality. In strength, in forms, in beauty, in virtue, in asceticism,
in charity, in behaviour, in goodness, in self control, there is no one
equal unto either of us. A great danger, O Kesava, hath approached us.
Accomplish thou, therefore, what thou hast said. No one can prevail over
Time. But, O Lord, there is one thing that we desire to be done by thee.
O thou best and foremost of all Deities, thou must slay us at a spot that
is absolutely uncovered. And, O thou of excellent eyes, we also desire to
become thy sons. This is the boon that we desire, know then, O chief of
the gods! Let not that O Deity, be false which thou hadst at first
promised to us.’ The Holy One then replied unto them saying, ‘Yes, I will
do as ye desire. Everything will be as ye wish!’

“Markandeya continued, ‘Then Govinda began to reflect but uncovered space
found he none and when he could not discover any spot that was uncovered
on earth or in the sky, that foremost Deity then beheld his thighs to be
absolutely uncovered. And there, O king, the illustrious Deity cut off
the heads of Madhu and Kaitabha with his keenedged discus!’”



SECTION CCIII

“Markandeya said, ‘The illustrious Dhundhu, O king, was the son of Madhu
and Kaitabha, and possessed of great energy and prowess, he underwent
ascetic penances of great austerity and he stood erect on one leg and
reduced his body to a mass of only veins and arteries, and Brahma,
gratified with him, gave him a boon. And the boon he had asked of the
lord Prajapati was in these words, ‘Let no one among the gods, the
Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be
capable of slaying me. Even this is the boon that I ask of thee.’ And the
Grandsire replied unto him saying, ‘Let it be as thou wishest. Go thy
way.’ And thus addressed by the Grandsire, the Danava placed the feet of
the Deity on his head and having thus touched with reverence the Deity’s
feet he went away and possessed of mighty energy and prowess. Dhundhu,
having obtained the boon hastily approached Vishnu remembering the death
of his father at the hands of that Deity, and the wrathful Dhundhu having
vanquished the gods with the Gandharvas began to distress all the
celestials with Vishnu at their head. And at last O bull of the Bharata
race, that wicked souled Asura arriving at a sea of sands known by the
name of Ujjalaka, began to distress to the utmost of his might the asylum
of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and
Kaitabha, lay in his subterranean cave underneath the sands in the
observance of fierce ascetic and severe austerities with the object of
destroying the triple world, and while the Asura lay breathing near the
asylum of Utanka that Rishi possessed of the splendour of fire, king
Kualaswa with his troops, accompanied by the Brahmana Utanka, as also by
all his sons set out for that region, O bull of the Bharata race! And
after that grinder of foes, the royal Kuvalaswa, had set out, accompanied
by his twenty-one thousand sons all of whom were exceedingly powerful,
the illustrious Lord Vishnu filled him with his own energy at the command
of Utanka and impelled by the desire of benefiting the triple world and
while that invincible hero was proceeding on his way and loud voice was
heard in the sky repeating the words, ‘This fortunate and unslayable one
will become the destroyer of Dhundhu to-day.’ And the gods began to
shower upon him celestial flowers. And the celestial kettle drums began
to sound their music although none played upon them. And during the march
of that wise one, cool breezes began to blow and the chief of the
celestials poured gentle showers wetting the dust on the roads and, O
Yudhishthira, the cars of the celestials could be seen high over the spot
where the mighty Asura Dhundhu was. The gods and Gandharvas and great
Rishis urged by curiosity, came there to behold the encounter between
Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana
with his own energy, king Kuvalaswa, aided by his sons, soon surrounded
that sea of sands and the king ordered that wilderness to be excavated
and after the king’s sons had excavated that sea of sands for seven days,
they could see the mighty Asura Dhundhu. And, O bull of the Bharata race,
the huge body of that Asura lay within those sands, effulgent in its own
energy like the Sun himself. And Dhundhu, O king, was lying covering the
western region of the desert and surrounded on all sides by the sons of
Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces
and heavy and short clubs and axes and clubs, with iron spikes and darts
and bright and keen-edged swords, and thus assaulted, the mighty Danava
rose from his recumbent posture in wrath. And enraged, the Asura began to
swallow those various weapons that were hurled at him and he vomited from
his mouth fiery flames like unto those of the fire called Samvarta that
appeareth at the end of the Yuga and by those flames of his, the Asura
consumed all the sons of the king and, O tiger among men, like the Lord
Kapila of old consuming the sons of king Sagara, the infuriated Asura
overwhelming the triple world with the flames vomited from his mouth,
achieved that wonderful feat in a moment. And, O thou best of the
Bharatas, when all those sons of king Kuvalaswa were consumed by the fire
emitted by the Asura in wrath, the monarch, possessed as he was of mighty
energy, then approached the Danava who, like unto a second Kumbhakarna of
mighty energy, had come to the encounter after waking from his slumbers.
From the body of the king, O monarch, then began to flow a mighty and
copious stream of water and that stream soon extinguished, O king, the
fiery flames emitted by the Asura. And, O great king, the royal
Kuvalaswa, filled with Yoga force, having extinguished those flames by
the water that issued from his body, consumed that Daitya of wicked
prowess with the celebrated weapon called Brahma for relieving the triple
world of its fears, and the royal sage Kuvalaswa, having consumed that
great Asura, that foe of the celestials and slayer of all enemies, by
means of that weapon became like unto a second chief of the triple world
and the high-souled king Kuvalaswa having slain the the Asura Dhundhu,
became from that time known by the name of Dhundhumara and from that time
he came to be regarded as invincible in battle, and the gods and the
great Rishis who had come to witness that encounter were so far gratified
with him that they addressed him saying, ‘Ask thou a boon of us!’ And
thus solicited by the gods, the king bowed to them and filled with joy,
the king said unto them, with joined hands these words, ‘Let me be always
able to give wealth unto superior Brahmanas! Let me be invincible as
regards all foes! Let there be friendship between myself and Vishnu! Let
me have no ill-feeling towards any creature! Let my heart always turn to
virtue! And let me (finally) dwell in heaven for ever!’ And the gods and
the Rishis and Utanka, hearing this were exceedingly gratified and all of
them said, ‘Let it be as thou wishest!’ And, O king, having also blessed
him with many other speeches, the gods and the great Rishis then went
away to their respective abodes. And, O Yudhishthira, after the slaughter
of all his sons, king Kuvalaswa had still three sons left, and, O thou of
the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa.
It is from them, O king, that the illustrious line of kings belonging to
Ikshvaku’s race, all possessed of immeasurable prowess, hath sprung.

“It was thus, O best of king, that that great Daitya of the name Dhundhu,
the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this
also that king came to be called by the name of Dhundhumara. And indeed,
the name he assumed was no empty one but was literally true.

“I have now told thee all that thou hadst asked me, viz., all about that
person in consequence of whose act the story of Dhundhu’s death hath
become famous. He that listeneth to this holy history connected with the
glory of Vishnu, becometh virtuous and obtaineth children. By listening
to this story on particular lunations, one becometh blessed with long
life and great good fortune. And freed from every anxiety one ceaseth to
have any fear of diseases.”



SECTION CCIV

Vaisampayana said, “O thou foremost of the Bharata race, king Yudhisthira
then asked the illustrious Markandeya a difficult question about
morality, saying, ‘I desire to hear, O holy one, about the high and
excellent virtue of women. I desire to hear from thee, O Brahmana,
discourse about the subtle truths of morality. O regenerate Rishi, O best
of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the
mother, the preceptor--these and other objects ordained by the gods,
appear to us as Deities embodied! All these that are reverend ones are
worthy of our best regard. So also is the woman who adoreth one lord. The
worship that chaste wives offer unto their husbands appeareth to me to be
fraught with great difficulty. O adorable one, it behoveth thee to
discourse to us of the high and excellent virtue of chaste wives--of
wives who restraining all their senses and keeping their hearts under
complete control regard their husbands as veritable gods. O holy and
adorable one, all this appears to me to be exceedingly difficult of
accomplishment. O regenerate one, the worship that sons offer to their
mothers and fathers and that wives offer to their husbands, both seem to
me to be highly difficult. I do not behold anything that is more
difficult than the severe virtue of chaste women. O Brahmana, the duties
that women of good behaviour discharge with care and the conduct that is
pursued by good sons towards their fathers and mothers appear to me to be
most difficult of performance. Those women that are each devoted to but
one lord, they that always speak the truth, they that undergo a period of
gestation for full ten months--there is nothing, O Brahmana, that is more
difficult than that is done by these. O worshipful one, women bring forth
their offspring with great hazard to themselves and great pain and rear
their children, O bull among Brahmanas, with great affection! Those
persons also who being always engaged in acts of cruelty and there by
incurring general hatred, succeed yet in doing their duties accomplish
what, in my opinion, is exceedingly difficult. O regenerate one, tell me
the truths of the duties of the Kshatriya order. It is difficult, O
twice-born one, for those high-souled ones to acquire virtue who by the
duties of their order are obliged to do what is cruel. O holy one, thou
art capable of answering all questions; I desire to hear thee discourse
on all this. O thou foremost of Bhrigu’s race, I desire to listen to all
this, waiting respectfully on thee, O thou of excellent vows!’

“Markandeya said, ‘O thou foremost of the Bharata race, I will discourse
to thee on all this truly, however difficult of answer thy question may
be. Listen to me, therefore, as I speak unto thee. Some regard the mother
as superior and some the father. The mother, however, that bringeth forth
and some the father. The mother, however, that bringeth forth and reareth
up offspring what is more difficult. Fathers also, by ascetic penances by
worship of the gods, by adorations addressed to them, by bearing cold and
heat, by incantations and other means desire to have children. And having
by these painful expedients obtained children that are so difficult of
acquisition, they then, O hero, are always anxious about the future of
their sons and, O Bharata, both the father and the mother desire to see
in their sons fame and achievements and prosperity and offspring and
virtue. That son is virtuous who realises these hopes of his parents.
And, O great king, that son with whom the father and the mother are
gratified, achieveth eternal fame and eternal virtue both here and
thereafter. As regards women again, neither sacrifice nor sraddhas, nor
fasts are of any efficacy. By serving their husbands only they can win
heaven. O king, O Yudhishthira, remembering this alone, listen thou with
attention to the duties of chaste women.”



SECTION CCV

“Markandeya said, ‘There was, O Bharata, a virtuous ascetic of the name
of Kausika and endued with wealth of asceticism and devoted to the study
of the Vedas, he was a very superior Brahmana and that best of Brahmanas
studied all the Vedas with the Angas and the Upanishadas and one day he
was reciting the Vedas at the foot of a tree and at that time there sat
on the top of that tree a female crane and that she-crane happened at
that time to befoul the Brahmana’s body and beholding that crane the
Brahmana became very angry and thought of doing her an injury and as the
Brahmana cast his angry glances upon the crane and thought also of doing
her an injury, she fell down on the ground and beholding the crane thus
fallen from the tree and insensible in death, the Brahmana was much moved
by pity and the regenerate one began to lament for the dead crane saying,
‘Alas, I have done a bad deed, urged by anger and malice!’

“Markandeya continued, ‘Having repeated these words many times, that
learned Brahmana entered a village for procuring alms. And, O bull of the
Bharata race, in course of his eleemosynary round among the houses of
persons of good lineage, the Brahmana entered one such house that he knew
from before. And as he entered the house, he said, ‘Give’. And he was
answered by a female with the word, ‘Stay’. And while the housewife was
engaged, O king, in cleaning the vessel from which alms are given, her
husband, O thou best of the Bharatas, suddenly entered the house, very
much afflicted with hunger. The chaste housewife beheld her husband and
disregarding the Brahmana, gave her lord water to wash his feet and face
and also a seat and after that the black-eyed lady, placing before her
lord savoury food and drink, humbly stood beside him desirous of
attending to all his wants. And, O Yudhishthira, that obedient wife used
every day to eat the orts of her husband’s plate and, always conducting
herself in obedience to the wishes of the lord, that lady ever regarded
her husband, and all her heart’s affections inclined towards her lord. Of
various and holy behaviour and skilful in all domestic duties and
attentive to all her relatives, she always did what was agreeable and
beneficial to her husband and she also, with rapt senses attended to the
worship of the gods and the wants of guests and servants and her
mother-in-law and father-in-law.

“And while the lady of handsome eyes was still engaged in waiting upon
her lord, she beheld that Brahmana waiting for alms and beholding him,
she remembered that she had asked him to wait. And remembering all this,
she felt abashed. And then that chaste woman possessed of great fame,
took something for alms and went out, O thou foremost of the Bharatas,
for giving it unto that Brahmana. And when she came before him, the
Brahmana said, ‘O best of women, O blessed one, I am surprised at thy
conduct! Having requested me to wait saying, ‘Stay’ thou didst not
dismiss me!’

“Markandeya continued, ‘O lord of men beholding that Brahmana filled with
wrath and blazing with his energy, that chaste woman began to conciliate
him and said, ‘O learned one, it behoveth thee to forgive me. My husband
is my supreme god. He came hungry and tired and was being served and
waited upon by me.’ Hearing this, the Brahmana said, ‘With thee Brahmanas
are not worthy of superior regard. Exaltest thou thy husband above them?
Leading a domestic life, dost thou disregard Brahmanas? Indra himself
boweth down unto them, what shall I say of men on earth. Proud woman,
dost thou not know it, hast thou never heard it, that the Brahmanas are
like fire and may consume the entire earth?’ At these words of that
Brahmana the woman answered, ‘I am no she-crane, O regenerate Rishi! O
thou that art endued with the wealth of asceticism, cast off this anger
of thine. Engaged as thou are, what canst thou do to me with these angry
glances of thine? I do not disregard Brahmanas. Endued with great energy
of soul, they are like unto the gods themselves. But, O sinless one, this
fault of mine it behoveth thee to forgive. I know the energy and high
dignity of Brahmanas that are possessed of wisdom. The waters of the
ocean have been made brackish and undrinkable by the wrath of the
Brahmanas. I know also the energy of Munis of souls under complete
control and endued with blazing ascetic merit. The fire of their wrath to
this day hath not been extinguished in the forest of Dandaka. It was for
his having disregarded the Brahmanas that the great Asura--the wicked and
evil-minded Vatapi was digested when he came in contact with Agastya. It
hath been heard by us that the powers and merits of high-souled Brahmanas
are great. But, O Brahmana, as regenerate ones of high souls are great in
wrath, so are they equally great in forgiveness. Therefore, O sinless
one, it behoveth thee to forgive me in the matter of this my offence. O
Brahmana, my heart inclineth to that merit which springeth from the
service of my husband, for I regard my husband as the highest among all
the gods. O best of Brahmanas, I practise that virtue which consists in
serving my husband whom I regard as the highest Deity. Behold, O
regenerate one, the merit that attaches to the service of one’s husband!
I know that thou hast burnt a she-crane with thy wrath! But, O best of
regenerate ones, the anger that a person cherishes is the greatest of
foes which that person hath. The gods know him for a Brahmana who hath
cast off anger and passion. The gods know him for a Brahmana who always
speaketh the truth here, who always gratifieth his preceptor, and who,
though injured himself, never returneth the injury. The gods know him for
a Brahmana who hath his senses under control, who is virtuous and pure
and devoted to the study of the Vedas, and who hath mastery over anger
and lust. The gods know him for a Brahmana who, cognisant of morals and
endued with mental energy, is catholic in religion and looketh upon all
equal unto himself. The gods know him for a Brahmana who studieth himself
and teacheth others, who performeth sacrifices himself and officiateth at
the sacrifices of others, and who giveth away to the best of his means.
The gods know that bull among the regenerate ones for a Brahmana who,
endued with liberality of soul, practiseth the Brahmacharya vow and is
devoted to study,--in fact who is vigilantly devoted to the study of the
Vedas. Whatever conduceth to the happiness of the Brahmanas is always
recited before these. Ever taking pleasure in truth, the hearts of such
men never find joy in untruth. O thou best of regenerate ones, it hath
been said that the study of the Vedas, tranquillity of soul, simplicity
of behaviour, and repression of the senses, constitute the eternal duties
of the Brahmana. Those cognisant with virtue and morals have said that
truth and honesty are the highest virtue. Virtue that is eternal is
difficult of being understood. But whatever it is, it is based on truth.
The ancients have declared that virtue dependeth on sruti. But, O
foremost of regenerate ones, virtue as exposed in sruti appears to be of
various kinds. It is, therefore, too subtle of comprehension. Thou, O
holy one, art cognisant of virtue, pure, and devoted to the study of the
Vedas. I think, however, O holy one, that thou dost not know what virtue
in reality is. Repairing to the city of Mithila, enquire thou of a
virtuous fowler there, if indeed, O regenerate one, thou art not really
acquainted with what constitutes the highest virtue. There liveth in
Mithila a fowler who is truthful and devoted to the service of his
parents and who hath senses under complete control. Even he will
discourse to thee on virtue. Blessed be thou, O best of regenerate ones,
if thou likest, repair thither. O faultless one, it behoveth thee to
forgive me, if what I have said be unpalatable, for they that are
desirous of acquiring virtue are incapable of injuring women!’

“At these words of the chaste woman, the Brahmana replied, saying, ‘I am
gratified with thee. Blessed be thou; my anger hath subsided, O beautiful
one! The reproofs uttered by thee will be of the highest advantage to me.
Blessed be thou, I shall now go and accomplish what is so conducive, O
handsome one, to my benefit!’

“Markandeya continued, ‘Dismissed by her, Kausika, that best of
regenerate ones, left her house, and, reproaching himself, returned to
his own abode.’”



SECTION CCVI

“Markandeya said, ‘Continually reflecting upon that wonderful discourse
of the woman, Kausika began to reproach himself and looked very much like
a guilty person and meditating on the subtle ways of morality and virtue,
he said to himself, ‘I should accept with reverence what the lady hath
said and should, therefore, repair to Mithila. Without doubt there
dwelleth in that city a fowler of soul under complete control and fully
acquainted with the mysteries of virtue and morality. This very day will
I repair unto that one endued with wealth of asceticism for enquiring of
him about virtue.’ His faith in her was assured by her knowledge of the
death of the she-crane and the excellent words of virtuous import she had
uttered. Kausika thus reflecting with reverence upon all she had said,
set out for Mithila, filled with curiosity. And he traversed many forests
and villages and towns and at last reached Mithila that was ruled over by
Janaka and he beheld the city to be adorned with the flags of various
creeds. And he beheld that beautiful town to be resounding with the noise
of sacrifices and festivities and furnished with splendid gateways. It
abounded with palatial residences and protected by walls on all sides; it
had many splendid buildings to boast of. And that delightful town was
also filled with innumerable cars. And its streets and roads were many
and well-laid and many of them were lined with shops. And it was full of
horses and cars and elephants and warriors. And the citizens were all in
health and joy and they were always engaged in festivities. And having
entered that city, that Brahmana beheld there many other things.

And there the Brahmana enquired about the virtuous fowler and was
answered by some twice-born persons. And repairing to the place indicated
by those regenerate ones, the Brahmana beheld the fowler seated in a
butcher’s yard and the ascetic fowler was then selling venison and
buffalo meat and in consequence of the large concourse of buyers gathered
round that fowler, Kausika stood at a distance. But the fowler,
apprehending that the Brahmana had come to him, suddenly rose from his
seat and went to that secluded spot where the Brahmana was staying and
having approached him there, the fowler said, ‘I salute thee, O holy one!
Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be
thou! Command me as to what I may do for thee. The word that the chaste
woman said unto thee, viz., Repair thou to Mithila, are known to me. I
also know for what purpose thou hast come hither.’ Hearing these words of
the fowler that Brahmana was filled with surprise. And he began to
reflect inwardly, saying, ‘This indeed, is the second marvel that I see!’
The fowler then said unto the Brahmana, saying, ‘Thou art now standing in
place that is scarcely proper for thee, O sinless one. If it pleasest
thee, let us go to my abode, O holy one!’

“Markandeya continued, ‘So be it,’ said the Brahmana unto him, gladly.
And thereupon, the fowler proceeded towards his home with the Brahmana
walking before him. And entering his abode that looked delightful, the
fowler reverenced his guest by offering him a seat. And he also gave him
water to wash his feet and face. And accepting these, that best of
Brahmanas sat at his ease And he then addressed the fowler, saying, ‘It
seems to me that this profession doth not befit thee. O fowler, I deeply
regret that thou shouldst follow such a cruel trade.’ At these words of
the Brahmana the fowler said, ‘This profession is that of my family,
myself having inherited it from my sires and grandsires. O regenerate
one, grieve not for me owing to my adhering to the duties that belong to
me by birth. Discharging the duties ordained for me beforehand by the
Creator, I carefully serve my superiors and the old. O thou best of
Brahmanas! I always speak the truth, never envy others; and give to the
best of my power. I live upon what remaineth after serving the gods,
guests, and those that depend on me. I never speak ill of anything, small
or great. O thou best of Brahmanas, the actions of a former life always
follow the doer. In this world there are three principal professions,
viz., agriculture, rearing of cattle, and trade. As regards the other
world, the three Vedas, knowledge, and the science of morals are
efficacious. Service (of the other three orders) hath been ordained to be
the duty of the Sudra. Agriculture hath been ordained for the Vaisyas,
and fighting for the Kshatriyas, while the practice of the Brahmacharya
vow, asceticism, recitation of mantras, and truthfulness have been
ordained for the Brahmanas. Over subjects adhering to their proper
duties, the king should rule virtuously; while he should set those
thereto that have fallen away from the duties of their order. Kings
should ever be feared, because they are the lords of their subjects. They
restrain those subjects of theirs that fall away from their duties as
they restrain the motions of the deer by means of their shafts. O
regenerate Rishi, there existeth not in the kingdom of Janaka a single
subject that followeth not the duties of his birth. O thou best of the
Brahmanas, all the four orders here rigidly adhere to their respective
duties. King Janaka punisheth him that is wicked, even if he be his own
son; but never doth he inflict pain on him that is virtuous. With good
and able spies employed under him, he looketh upon all with impartial
eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou
best of Brahmanas, to the Kshatriyas. Kings desire high prosperity
through practice of the duties that belong to them. The king is the
protector of all the four orders. As regards myself, O Brahmana, I always
sell pork and buffalo meat without slaying those animals myself. I sell
meat of animals, O regenerate Rishi, that have been slain by others. I
never eat meat myself; never go to my wife except in her season; I always
fast during the day, and eat, O regenerate one, in the night. Even though
the behaviour of his order is bad, a person may yet be himself of good
behaviour. So also a person may become virtuous, although he may be
slayer of animals by profession. It is in consequence of the sinful acts
of kings that virtue decreaseth greatly, and sin beginneth to prosper.
And when all this taketh place the subjects of the kingdom begin to
decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs,
and hunch-backed and large-headed wights, and men that are blind or deaf
or those that have paralysed eyes or are destitute of the power of
procreation, begin to take their birth. It is from the sinfulness of
kings that their subjects suffer numerous mischiefs. But this our king
Janaka casteth his eyes upon all his subjects virtuously, and he is
always kind unto them who, on their part, ever adhere to their respective
duties. Regarding myself, I always with good deeds please those that
speak well, as also those that speak ill of me. Those kings that live in
the observance of their own proper duties, who are always engaged in the
practice of acts that are good and honest, who are of souls under
complete control and who are endued with readiness and alacrity, may not
depend upon anything else for supporting their power. Gift of food to the
best of one’s power, endurance of heat and cold, firmness in virtue, and
a regard and tenderness for all creatures,--these attributes can never
find place in a person, without an innate desire being present in him of
separating himself from the world. One should avoid falsehood in speech,
and should do good without solicitation. One should never cast off virtue
from lust, from wrath, or from malice. One should never joy immoderately
at a good turn or grieve immoderately at a bad one. One should never feel
depressed when overtaken by poverty, nor when so overtaken abandon the
path of virtue. If at any time one doth what is wrong, he should never do
its like again. One should always urge his soul to the doing of that
which he regardeth as beneficial. One should never return wrong for
wrong, but should act honestly by those that have wronged him. That
wretched man who desireth to do what is sinful, slayeth himself. By doing
what is sinful, one only imitates them that are wicked and sinful,
Disbelieving in virtue they that mock the good and the pure saying,
‘There is no virtue’ undoubtedly meet with destruction. A sinful man
swelleth up like a leather bag puffed up with wind. The thoughts of these
wretches filled with pride and folly are feeble and unprofitable. It is
the heart, the inner soul, that discovereth the fool like the sun that
discovereth forms during the day. The food cannot always shine in the
world by means of self-praise. The learned man, however, even if he be
destitute of beauty, displayeth his lustre by refraining from speaking
ill of others and well of himself. No example, however, can be met with,
in this world, of a person shining brilliantly on account of attributes
to be found in him in their reputed measure. If one repenteth of a wrong
done by him, that repentance washeth off his sin. The resolution of never
doing it again saveth him from future sin, even as, O thou best of
Brahmanas, he may save himself from sin by any of those expiations
obtained in the scriptures. Even this, O regenerate one, is the sruti
that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy that
sin. For virtue, O Brahmana, driveth off the sin that men commit from
ignorance. A man, after having committed a sin, should cease to regard
himself any longer as a man. No man can conceal his sins. The gods behold
what one does, also the Being that is within every one. He that with
piety and without detraction hideth the faults of the honest and the wise
like holes in his own attire, surely seeketh his salvation. If a man
seeketh redemption after having committed a sin, without doubt he is
purged of all his sins and looketh pure and resplendent like the moon
emerged from the clouds. A man that seeketh redemption is washed of all
his sins, even as the sun, upon rising, dispelleth all darkness. O best
of Brahmanas, it is temptation that constitutes the basis of sin. Men
that are ignorant commit sin, yielding to temptation alone. Sinful men
generally cover themselves with a virtuous exterior, like wells whose
mouths are covered by long grass. Outwardly they seem to possess
self-control and holiness and indulge in preaching virtuous texts which,
in their mouth are of little meaning. Indeed, everything may be noticed
in them except conduct that is truly virtuous!’

“Markandeya continued, ‘At these words, O best of men, of the fowler,
that Brahmana endued with great wisdom, then asked the fowler, saying,
‘How shall I know what is virtuous conduct? Blessed be thou, I desire to
hear this, O thou foremost of virtuous men, from thee. Therefore, O thou
of exalted soul, tell me all about it truly.’ Hearing these words, the
fowler replied, saying, ‘O best of Brahmanas, Sacrifices, Gift,
Asceticism, the Vedas, and Truth--these five holy things are ever present
in conduct that is called virtuous. Having subjugated lust and wrath
pride avarice, and crookedness, they that take pleasure in virtue because
it is virtue, are regarded as really virtuous and worthy of the
approbation of persons that are virtuous. These persons who are devoted
to sacrifices; and study of the Vedas have no independent behaviour. They
follow only the practices of the honest and the good. This indeed, is the
second attribute of the virtuous. Waiting upon superiors, Truth, Freedom
from anger, and Gift, these four, O Brahmana, are inseparably connected
with behaviour that is virtuous. For the reputation that a person
acquires by setting his heart on virtuous behaviour and adhering to it
rigidly is incapable of acquisition except by practising the four virtues
named above. The essence of the Vedas is Truth: the essence of Truth is
self-control, and the essence of self-control is abstention from the
pleasures of the world. These all are to be noticed in behaviour that is
virtuous. They that follow those deluded fools that mock the forms of
faith prevailing among men, are dragged into destruction for walking in
such a sinful path. They, however, that are virtuous and engaged in the
observance of vows, who are devoted to the srutis and the virtue of
abstention from the pleasure of the world, they in fact who tread in
virtue’s path and follow the true religion, they that are obedient to the
mandates of their preceptors, and who reflect upon the sense of the
scriptures with patience and carefulness,--is these that are said to be
possessed of behaviour that is virtuous; it is these, O Brahmana, that
are said to properly guide their higher intelligence. Forsaking those
that are atheists, those that transgress virtue’s limits, those that are
of wicked souls, those that live in sinfulness, betake thyself to
knowledge reverencing those that are virtuous. Lust and temptation are
even like sharks in the river of life; the waters are the five senses. Do
thou cross over to the other side of this river in the boat of patience
and resignation, avoiding the shoals of corporeal existence (repeated
births in this world). The supreme virtue consisting in the exercise of
the intelligent principle and abstraction, when gradually super-added to
virtuous conduct, becomes beautiful like dye on white fabrics.
Truthfulness and abstention from doing injury to any one, are virtues
highly beneficial to all creatures. Of these, that latter is a cardinal
virtue, and is based on truth. Our mental faculties have their proper
play when their foundation is laid in truth, and in the exercise of
virtue truth is of the highest value. Purity of conduct is the
characteristic of all good men. Those that are distinguished for holy
living are good and virtuous. All creatures follow the principles of
conduct which are innate in their nature. The sinful being who has no
control over self acquire lust, anger and other vices. It is the
immemorial rule that virtuous actions are those that are founded on
justice, and it is also ordained by holy men that all iniquitous conduct
is sin. Those who are not swayed by anger, pride, haughtiness and envy,
and those who are quiet and straight-forward, are men of virtuous
conduct. Those who are diligent in performing the rites enjoined in the
three Vedas, who are wise, and of pure and virtuous conduct, who exercise
self-restraint and are full of attention to their superior, are men of
virtuous conduct. The actions and conduct of such men of great power, are
very difficult of attainment. They are sanctified by the purification of
their own actions, and consequently sin in them dies out of itself. This
virtue of good conduct is wonderful, ancient, immutable and eternal; and
wise men observing this virtue with holiness, attain to heaven. These men
who believe in the existence of the Deity, who are free from false pride,
and versed in holy writ, and who respect regenerate (twice-born) men, go
to heaven. Among holy men, virtue is differentiated in three ways--that
great virtue which is inculcated in the Vedas, the other which is
inculcated in the dharmashastras (the minor scriptures), and virtuous
conduct. And virtuous conduct is indicated by acquisition of knowledge,
pilgrimage to sacred places, truthfulness, forbearance, purity and
straight-forwardness. Virtuous men are always kind to all creatures, and
well-disposed towards regenerate men. They abstain from doing injury to
any creature, and are never rude in speech. Those good men who know well
the consequences of the fruition of their good and evil deeds, are
commended by virtuous men. Those who are just and good-natured, and
endowed with virtue, who wish well of all creatures, who are steadfast in
the path of virtue, and have conquered heaven, who are charitable,
unselfish and of unblemished character, who succour the afflicted, and
are learned and respected by all, who practise austerities, and are kind
to all creatures, are commended as such by the virtuous. Those who are
charitably disposed attain prosperity in this world, as also the regions
of bliss (hereafter). The virtuous man when solicited for assistance by
good men bestow alms on them by straining to the utmost, even to the
deprivation of the comforts of his wife and servants. Good men having an
eye to their own welfare, as also virtue and the ways of the world, act
in this way and thereby grow in virtue through endless ages. Good persons
possessing the virtues of truthfulness, abstention from doing injury to
any one, rectitude, abstention from evil towards any one, want of
haughtiness, modesty, resignation, self-restraint, absence of passion,
wisdom, patience, and kindness towards all creatures, and freedom from
malice and lust, are the witnesses of the world. These three are said to
constitute the perfect way of the virtuous, viz., a man must not do wrong
to any body, he must bestow alms, and must always be truthful. Those
high-souled good men of virtuous conduct, and settled convictions, who
are kind to all and are full of compassion, depart with contentment from
this world to the perfect way of virtue. Freedom from malice,
forbearance, peace of mind, contentment, pleasant speech, renunciation of
desire and anger, virtuous conduct and actions regulated according to the
ordinances of holy writ, constitute the perfect way of the virtuous. And
those who are constant in virtue follow these rules of virtuous conduct,
and having reached the pinnacle of knowledge, and discriminating between
the various phases of human conduct, which are either very virtuous or
the reverse, they escape from the great danger. Thus, O great Brahmana,
having introduced the subject of virtuous conduct, have I described to
thee all this, according to my own knowledge and to what I have heard on
the subject.”



SECTION CCVII

“Markandeya continued, ‘The pious fowler, O Yudhishthira, then said to
that Brahmana, ‘Undoubtedly my deeds are very cruel, but, O Brahmana,
Destiny is all-powerful and it is difficult to evade the consequence of
our past actions. And this is the karmic evil arising out of sin
committed in a former life. But, O Brahmana, I am always assiduous in
eradicating the evil. The Deity takes away life, the executioner acts
only as a secondary agent. And we, O good Brahmana, are only such agents
in regard to our karma. Those animals that are slain by me and whose meat
I sell, also acquire karma, because (with their meat), gods and guests
and servants are regaled with dainty food and the manes are propitiated.
It is said authoritatively that herbs and vegetables, deer, birds and
wild animals constitute the food of all creatures. And, O Brahmana, king
Sivi, the son of Usinara, of great forbearance attained to heaven, which
is hard to reach, giving away his own flesh. And in days of yore, O
Brahmana, two thousand animals used to be killed every day in the kitchen
of king Rantideva; and in the same manner two thousand cows were killed
every day; and, O best of regenerate beings, king Rantideva acquired
unrivalled reputation by distributing food with meat every day. For the
performance of the fourmonthly rites animals ought to be sacrificed
daily. ‘The sacred fire is fond of animal food,’ this saying has come
down to us. And at sacrifices animals are invariably killed by regenerate
Brahmanas, and these animals being purged of sin, by incantation of
hymns, go to heaven. If, O Brahmana, the sacred fire had not been so fond
of animal food in ancient times, it could never have become the food of
any one. And in this matter of animal food, this rule has been laid down
by Munis:--Whoever partakes of animal food after having first offered it
duly and respectfully to the gods and the manes, is not polluted by the
act. And such a man is not at all considered to have partaken of animal
food, even, as a Brahmacharin having intercoursed with his wife during
the menstrual period, is nevertheless considered to be a good Brahmana.
After consideration of the propriety and impropriety of the matter, this
rule has been laid down. King Saudasa, O Brahmana, when under a curse,
often used to prey upon men; what is thy opinion of this matter? And, O
good Brahmana, knowing this to be the consequence of my own actions, I
obtain my livelihood from this profession. The forsaking of one’s own
occupation is considered, O Brahmana, to be a sin, and the act of
sticking to one’s own profession is without doubt a meritorious act. The
Karma of a former existence never forsakes any creature. And in
determining the various consequences of one’s Karma, this rule was not
lost sight of by the Creator. A person having his being under the
influence of evil Karma, must always consider how he can atone for his
Karma, and extricate himself from an evil doom, and the evil Karma may be
expiated in various ways. Accordingly, O good Brahmana, I am charitable,
truthful, assiduous in attending on my superior, full of respect towards
regenerate Brahmanas, devoted to and free from pride and (idle) excessive
talk. Agriculture is considered to be a praiseworthy occupation, but it
is well-known that even there, great harm is done to animal life; and in
the operation of digging the earth with the plough, numberless creatures
lurking in the ground as also various other forms of animal life are
destroyed. Dost thou not think so? O good Brahmana, Vrihi and other seeds
of rice are all living organisms. What is thy opinion on this matter?
Men, O Brahmana, hunt wild animals and kill them and partake of their
meat; they also cut up trees and herbs; but, O Brahmana, there are
numberless living organisms in trees, in fruits, as also in water; dost
thou not think so? This whole creation, O Brahmana, is full of animal
life, sustaining itself with food derived from living organisms. Dost
thou not mark that fish preys upon fish, and that various species of
animals prey upon other species, and there are species the members of
which prey upon each other? Men, O Brahmana, while walking about hither
and thither, kill numberless creatures lurking in the ground by trampling
on them, and even men of wisdom and enlightenment destroy animal life in
various ways, even while sleeping or reposing themselves. What hast thou
to say to this?--The earth and the air all swarm with living organisms,
which are unconsciously destroyed by men from mere ignorance. Is not this
so? The commandment that people should not do harm to any creature, was
ordained of old by men, who were ignorant of the true facts of the case.
For, O Brahmana, there is not a man on the face of this earth, who is
free from the sin of doing injury to creatures. After full consideration,
the conclusion is irresistible that there is not a single man who is free
from the sin of doing injury to animal life. Even the sage, O good
Brahmana, whose vow is to do harm to no creature, doth inflict injury to
animal life. Only, on account of greater needfulness, the harm is less.
Men of noble birth and great qualities perpetrate wicked acts in defiance
of all, of which they are not at all ashamed. Good men acting in an
exemplary way are not commended by other good men; nor are bad men acting
in a contrary way praised by their wicked compeers; and friends are not
agreeable to friends, albeit endowed with high qualities; and foolish
pedantic men cry down the virtues of their preceptors. This reversal of
the natural order of things, O good Brahmana, is seen everywhere in this
world. What is thy opinion as to the virtuousness or otherwise of this
state of things? There is much that can be said of the goodness or
badness of our actions. But whoever is addicted to his own proper
occupation surely acquires great reputation.



SECTION CCVIII

Markandeya continued, “O Yudhishthira, the virtuous fowler, eminent in
pity, then skilfully addressed himself again to that foremost of
Brahmanas, saying, ‘It is the dictum of the aged that the ways of
righteousness are subtle, diverse and infinite. When life is at stake and
in the matter of marriage, it is proper to tell an untruth. Untruth
sometimes leads to the triumph of truth, and the latter dwindles into
untruth. Whichever conduces most to the good of all creatures is
considered to be truth. Virtue is thus perverted; mark thou its subtle
ways. O best of virtuous men, man’s actions are either good or bad, and
he undoubtedly reaps their fruits. The ignorant man having attained to an
abject state, grossly abuses the gods, not knowing that it is the
consequence of his own evil karma. The foolish, the designing and the
fickle, O good Brahmana, always attain the very reverse of happiness or
misery. Neither learning nor good morals, nor personal exertion can save
them. And if the fruits of our exertion were not dependent on anything
else, people would attain the object of their desire, by simply striving
to attain it.

It is seen that able, intelligent and diligent persons are baffled in
their efforts, and do not attain the fruits of their actions. On the
other hand, persons who are always active in injuring others and in
practising deception on the world, lead a happy life. There are some who
attain prosperity without any exertion. And there are others, who with
the utmost exertion, are unable to achieve their dues. Miserly persons
with the object of having sons born to them worship the gods, and
practise severe austerities, and those sons having remained in the womb
for ten months at length turn out to be very infamous issue of their
race; and others begotten under the same auspices, decently pass their
lives in luxury with heaps of riches and grain accumulated by their
ancestors. The diseases from which man suffer, are undoubtedly the result
of their own karma. They then behave like small deer at the hands of
hunters, and they are racked with mental troubles. And, O Brahmana, as
hunters intercept the flight of their game, the progress of those
diseases is checked by able and skilful physicians with their collections
of drugs. And, the best of the cherishers of religion, thou hast observed
that those who have it in their power to enjoy (the good things of this
earth), are prevented from doing so from the fact of their suffering from
chronic bowel-complaints, and that many others that are strong and
powerful, suffer from misery, and are enabled with great difficulty to
obtain a livelihood; and that every man is thus helpless, overcome by
misery and illusion, and again and again tossed and overpowered by the
powerful current of his own actions (karma). If there were absolute
freedom of action, no creature would die, none would be subject to decay,
or await his evil doom, and everybody would attain the object of his
desire. All persons desire to out distance their neighbours (in the race
of life), and they strive to do so to the utmost of their power; but the
result turns out otherwise. Many are the persons born under the influence
of the same star and the same auspices of good luck; but a great
diversity is observable in the maturity of their actions. No person, O
good Brahmana, can be the dispenser of his own lot. The actions done in a
previous existence are seen to fructify in our present life. It is the
immemorial tradition that the soul is eternal and everlasting, but the
corporeal frame of all creatures is subject to destruction here (below).
When therefore life is extinguished, the body only is destroyed, but the
spirit, wedded to its actions, travels elsewhere.’

“The Brahmana replied, ‘O best of those versed in the doctrine of karma,
and in the delivery of discourses, I long to know accurately how the soul
becomes eternal.’ The fowler replied, ‘The spirit dies not, there being
simply a change of tenement. They are mistaken, who foolishly say that
all creatures die. The soul betakes itself to another frame, and its
change of habitation is called its death. In the world of men, no man
reaps the consequences of another man’s karma. Whatever one does, he is
sure to reap the consequences thereof; for the consequences of the karma
that is once done, can never be obviated. The virtuous become endowed
with great virtues, and sinful men become the perpetrators of wicked
deeds. Men’s actions follow them; and influenced by these, they are born
again.’ The Brahmana enquired, ‘Why does the spirit take its birth, and
why does its nativity become sinful or virtuous, and how, O good man,
does it come to belong to a sinful or virtuous race?’ The fowler replied,
This mystery seems to belong to the subject of procreation, but I shall
briefly describe to you, O good Brahmana, how the spirit is born again
with its accumulated load of karma, the righteous in a virtuous, and the
wicked in a sinful nativity. By the performance of virtuous actions it
attains to the state of the gods, and by a combination of good and evil,
it acquires the human state; by indulgence in sensuality and similar
demoralising practices it is born in the lower species of animals, and by
sinful acts, it goes to the infernal regions. Afflicted with the miseries
of birth and dotage, man is fated to rot here below from the evil
consequences of his own actions. Passing through thousands of births as
also the infernal regions, our spirits wander about, secured by the
fetters of their own karma. Animate beings become miserable in the next
world on account of these actions done by themselves and from the
reaction of those miseries, they assume lower births and then they
accumulate a new series of actions, and they consequently suffer misery
over again, like sickly men partaking of unwholesome food; and although
they are thus afflicted, they consider themselves to be happy and at ease
and consequently their fetters are not loosened and new karma arises; and
suffering from diverse miseries they turn about in this world like a
wheel. If casting off their fetters they purify themselves by their
actions and practise austerities and religious meditations, then, O best
of Brahmanas, they attain the Elysian regions by these numerous acts and
by casting off their fetters and by the purification of karma, men attain
those blissful regions where misery is unknown to those who go there. The
sinful man who is addicted to vices, never comes to the end of his course
of iniquities. Therefore must we strive to do what is virtuous and
forbear from doing what is unrighteous. Whoever with a heart full of
gratefulness and free from malice strives to do what is good, attains
wealth, virtue, happiness and heaven (hereafter). Those who are purified
of sins, wise, forbearing, constant in righteousness, and self-restrained
enjoy continuous felicity in this as well as in the next world. Man must
follow the standard of virtue of the good and in his acts imitate the
example of the righteous. There are virtuous men, versed in holy writ and
learned in all departments of knowledge. Man’s proper duty consists in
following his own proper avocation, and this being the case these latter
do not become confused and mixed up. The wise man delights in virtue and
lives by righteousness. And, O good Brahmana, such a man with the wealth
of righteousness which he hereby acquires, waters the root of the plant
in which he finds most virtue. The virtuous man acts thus and his mind is
calmed. He is pleased with his friends in this world and he also attains
happiness hereafter. Virtuous people, O good man, acquire dominion over
all and the pleasure of beauty, flavour, sound and touch according to
their desire. These are known to be the rewards of virtue. But the man of
enlightened vision, O great Brahmana, is not satisfied with reaping the
fruits of righteousness. Not content with that, he with the light of
spiritual wisdom that is in him, becomes indifferent to pain and pleasure
and the vice of the world influenceth him not. Of his own free will he
becometh indifferent to worldly pursuits but he forsaketh not virtue.
Observing that everything worldly is evanescent, he trieth to renounce
everything and counting on more chance he deviseth means for the
attainment of salvation. Thus doth he renounce the pursuits of the world,
shuneth the ways of sin, becometh virtuous and at last attaineth
salvation. Spiritual wisdom is the prime requisite of men for salvation,
resignation and forbearance are its roots. By this means he attaineth all
the objects of this desire. But subduing the senses and by means of
truthfulness and forbearance, he attaineth, O good Brahmana, the supreme
asylum of Brahma.’ The Brahmana again enquired, ‘O thou most eminent in
virtue and constant in the performance of the religious obligations, you
talk of senses; what are they; how may they be subdued; and what is the
good of subduing them; and how doth a creature reap the fruits thereof? O
pious man, I beg to acquaint myself with the truth of this matter.”



SECTION CCIX

“Markandeya continued, ‘Hear, O king Yudhishthira what the virtuous
fowler, thus interrogated by that Brahmana, said to him in reply. The
fowler said, ‘Men’s minds are at first bent on the acquisition of
knowledge. That acquired, O good Brahmana, they indulge in their passions
and desires, and for that end, they labour and set about tasks of great
magnitude and indulge in much-desired pleasures of beauty, flavour, &c.
Then follows fondness, then envy, then avarice and then extinction of all
spiritual light. And when men are thus influenced by avarice, and
overcome by envy and fondness, their intellect ceases to be guided by
righteousness and they practise the very mockery of virtue. Practising
virtue with hypocrisy, they are content to acquire wealth by
dishonourable means with the wealth thus acquired the intelligent
principle in them becomes enamoured of those evil ways, and they are
filled with a desire to commit sins. And when, O good Brahmana, their
friends and men of wisdom remonstrate with them, they are ready with
specious answers, which are neither sound nor convincing. From their
being addicted to evil ways, they are guilty of a threefold sin. They
commit sin in thought, in word, as also in action. They being addicted to
wicked ways, all their good qualities die out, and these men of wicked
deeds cultivate the friendship of men of similar character, and
consequently they suffer misery in this world as well as in the next. The
sinful man is of this nature, and now hear of the man of virtue. He
discerns these evils by means of his spiritual insight, and is able to
discriminate between happiness and misery, and is full of respectful
attention to men of virtue, and from practising virtues, his mind becomes
inclined to righteousness.’ The Brahmana replied, ‘Thou hast given a true
exposition of religion which none else is able to expound. Thy spiritual
power is great, and thou dost appear to me to be like a great Rishi.’ The
fowler replied, ‘The great Brahmanas are worshipped with the same honours
as our ancestors and they are always propitiated with offerings of food
before others. Wise men in this world do what is pleasing to them, with
all their heart. And I shall, O good Brahmana, describe to thee what is
pleasing to them, after having bowed down to Brahmanas as a class. Do
thou learn from me the Brahmanic philosophy. This whole universe
unconquerable everywhere and abounding in great elements, is Brahma, and
there is nothing higher than this. The earth, air, water, fire and sky
are the great elements. And form, odour, sound, touch and taste are their
characteristic properties. These latter too have their properties which
are also correlated to each other. And of the three qualities, which are
gradually characterised by each, in order of priority is consciousness
which is called the mind. The seventh is intelligence and after that
comes egoism; and then the five senses, then the soul, then the moral
qualities called sattwa, rajas and tamas. These seventeen are said to be
the unknown or incomprehensible qualities. I have described all this to
thee, what else dost thou wish to know?’”



SECTION CCX

“Markandeya continued, ‘O Bharata, the Brahmana, thus interrogated by the
virtuous fowler, resumed again this discourse so pleasing to the mind.
The Brahmana said, ‘O best of the cherishers of religion, it is said that
there are five great elements; do thou describe to me in full the
properties of any one of the five.’ The fowler replied, ‘The earth,
water, fire, air and sky all have properties interlapping each other. I
shall describe them to thee. The earth, O Brahmana, has five qualities,
water four, fire three and the air and sky together three also. Sound,
touch, form, odour and taste--these five qualities belong to earth, and
sound, touch, form and taste, O austere Brahmana, have been described to
thee as the properties of water, and sound, touch and form are the three
properties of fire and air has two properties sound and touch, and sound
is the property of sky. And, O Brahmana, these fifteen properties
inherent in five elements, exist in all substances of which this universe
is composed. And they are not opposed to one another; they exist, O
Brahmana, in proper combination. When this whole universe is thrown into
a state of confusion, then every corporeal being in the fulness of time,
assumes another corpus. It arises and perishes in due order. And there
are present the five elementary substances of which all the mobile and
immobile world is composed. Whatever is perceptible by the senses, is
called vyakta (knowable or comprehensible) and whatever is beyond the
reach of the senses and can only be perceived by guesses, is known to be
avyakta (not vyakta). When a per on engages in the discipline of
self-examination, after having subdued the senses which have of their own
proper objective play in the external conditions of sound, form, &c, then
he beholds his own spirit pervading the universe, and the universe
reflected in itself. He who is wedded to his previous karma, although
skilled in the highest spiritual wisdom, is cognisant only of his soul’s
objective existence, but the person whose soul is never affected by the
objective conditions around, is never subject to ills, owing to its
absorption in the elementary spirit of Brahma. When a person has overcome
the domination of illusion, his manly virtues consisting of the essence
of spiritual wisdom, turn to the spiritual enlightenment which illumines
the intelligence of sentient beings. Such a person is styled by the
omnipotent, intelligent Spirit as one who is without beginning and
without end, self-existent, immutable, incorporeal and incomparable.
This, O Brahmana, that thou hast enquired of me is only the result of
self discipline. And this self-discipline can only be acquired by
subduing the senses. It cannot be otherwise, heaven and hell are both
dependent on our senses. When subdued, they lead to heaven; when indulged
in, they lead to perdition. This subjugation of the senses is the highest
means of attaining spiritual light. Our senses are at the (cause) root of
our spiritual advancement as also at the root of our spiritual
degradation. By indulging in them, a person undoubtedly contracts vices,
and by subduing these, he attains salvation. The self-restrained person
who acquires mastery over the six senses inherent in our nature, is never
tainted with sin, and consequently evil has no power over him. Man’s
corporeal self has been compared to a chariot, his soul to a charioteer
and his senses to horses. A dexterous man drives about without confusion,
like a quiet charioteer with well-broken horses. That man is an excellent
driver who knows how to patiently wield the reins of those wild
horses,--the six senses inherent in our nature. When our senses become
ungovernable like horses on the high road, we must patiently rein them
in; for with patience, we are sure to get the better of them. When a
man’s mind is overpowered by any one of these senses running wild, he
loses his reason, and becomes like a ship tossed by storms upon the high
ocean. Men are deceived by illusion in hoping to reap the fruits of those
six things, whose effects are studied by persons of spiritual insight,
who thereby reap the fruits of their clear perception.”



SECTION CCXI

Markandeya continued, “O Bharata, the fowler having expounded these
abstruse points, the Brahmana with great attention again enquired of him
about these subtle topics. The Brahmana said, ‘Do thou truly describe to
me, who now duly ask thee, the respective virtues of the qualities of
sattwa, rajas, and tamas.’ The fowler replied, ‘Very well, I shall tell
thee what thou hast asked. I shall describe separately their respective
virtues, do thou listen. Of them tamas is characterised by illusion
(spiritual), rajas incites (men to action), sattwa is of great grandeur,
and on that account, it is said to be the greatest of them. He who is
greatly under the influence of spiritual ignorance, who is foolish,
senseless and given to dreaming, who is idle, unenergetic and swayed by
anger and haughtiness, is said to be under the influence of tamas. And, O
Brahmana rishi, that excellent man who is agreeable in speech,
thoughtful, free from envy, industrious in action from an eager desire to
reap its fruits, and of warm temperament, is said to be under the
influence of rajas. And he who is resolute, patient, not subject to
anger, free from malice, and is not skilful in action from want of a
selfish desire to reap its fruits, wise and forbearing, is said to be
under the influence of sattwa. When a man endowed with the sattwa
quality, is influenced by worldliness, he suffers misery; but he hates
worldliness, when he realises its full significance. And then a feeling
of indifference to worldly affairs begins to influence him. And then his
pride decreases, and uprightness becomes more prominent, and his
conflicting moral sentiments are reconciled. And then self-restraint in
any matter becomes unnecessary. A man, O Brahmana, may be born in the
Sudra caste, but if he is possessed of good qualities, he may attain the
state of Vaisya and similarly that of a Kshatriya, and if he is steadfast
in rectitude, he may even become a Brahmana. I have described to thee
these virtues, what else dost thou wish to learn?’”



SECTION CCXII

“The Brahmana enquired, ‘How is it that fire (vital force) in combination
with the earthly element (matter), becomes the corporeal tenement (of
living creatures), and how doth the vital air (the breath of life)
according to the nature of its seat (the muscles and nerves) excite to
action (the corporeal frame)?’ Markandeya said, ‘This question, O
Yudhishthira, having been put to the Brahmana by the fowler, the latter,
in reply, said to that high-minded Brahmana. (The fowler said):--The
vital spirit manifesting itself in the seat of consciousness, causes the
action of the corporeal frame. And the soul being present in both of them
acts (through them). The past, the present and the future are inseparably
associated with the soul. And it is the highest of a creature’s
possessions; it is of the essence of the Supreme Spirit and we adore it.
It is the animating principle of all creatures, and it is the eternal
purusha (spirit). It is great and it is the intelligence and the ego, and
it is the subjective seat of the various properties of elements. Thus
while seated here (in a corporeal frame) it is sustained in all its
relations external or internal (to matter or mind) by the subtle ethereal
air called prana, and thereafter, each creature goes its own way by the
action of another subtle air called Samana. And this latter transforming
itself into Apana air, and supported by the head of the stomach carries
the refuse matter of the body, urine &c, to the kidneys and intestines.
That same air is present in the three elements of effort, exertion and
power, and in that condition it is called Udana air by persons learned in
physical science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name Vyana. And
the internal heat is diffused over all the tissues of our system, and
supported by these kinds of air, it transforms our food and the tissues
and the humours of our system. And by the coalition of Prana and other
airs, a reaction (combination) ensues, and the heat generated thereby is
known as the internal heat of the human system which causes the digestion
of our food. The Prana and the Apana air are interposed within the Samana
and the Udana air. And the heat generated by their coalition causes the
growth of the body (consisting of the seven substances, bones, muscles,
&c). And that portion of its seat extending to as far as the rectum is
called Apana; and from that arteries arise in the five airs Prana, &c.
The Prana air, acted on by the heat strikes against the extremity of the
Apana region and then recoiling, it reacts on the heat. Above the navel
is the region of undigested food and below it the region of digestion.
And the Prana and all other airs of the system are seated in the navel.
The arteries issuing from the heart run upwards and downwards, as also in
oblique directions; they carry the best essence of our food, and are
acted upon by the ten Prana airs. This is the way by which patient Yogins
who have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the Prana and the Apana airs are thus present in the body of all
creatures. Know that the spirit is embodied in corporeal disguise, in the
eleven allotropous conditions (of the animal system), and that though
eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that sattwa, rajas and tamas, are the attributes of all life
and that life is the attribute of spirit, and that the latter again is an
attribute of the Supreme Spirit. Inert, insensible matter is the seat of
the living principle, which is active in itself and induces activity in
others. That thing by which the seven worlds are incited to action is
called the most high by men of high spiritual insight. Thus in all these
elements, the eternal spirit does not show itself, but is perceived by
the learned in spiritual science by reason of their high and keen
perception. A pure-minded person, by purification of his heart, is able
to destroy the good and evil effect of his actions and attains eternal
beatitude by the enlightenment of his inward spirit. That state of peace
and purification of heart is likened to the state of a person who in a
cheerful state of mind sleeps soundly, or the brilliance of a lamp
trimmed by a skillful hand. Such a pure-minded person living on spare
diet perceives the Supreme Spirit reflected in his own, and by practising
concentration of mind in the evening and small hours of the night, he
beholds the Supreme Spirit which has no attributes, in the light of his
heart, shining like a dazzling lamp, and thus he attains salvation.
Avarice and anger must be subdued by all means, for this act constitutes
the most sacred virtue that people can practise and is considered to be
the means by which men can cross over to the other side of this sea of
affliction and trouble. A man must preserve his righteousness from being
overcome by the evil consequences of anger, his virtues from the effects
of pride, his learning from the effects of vanity, and his own spirit
from illusion. Leniency is the best of virtues, and forbearance is the
best of powers, the knowledge of our spiritual nature is the best of all
knowledge, and truthfulness is the best of all religious obligations. The
telling of truth is good, and the knowledge of truth may also be good,
but what conduces to the greatest good of all creatures, is known as the
highest truth. He whose actions are performed not with the object of
securing any reward or blessing, who has sacrificed all to the
requirements of his renunciation, is a real Sannyasin and is really wise.
And as communion with Brahma cannot be taught to us, even by our
spiritual preceptor,--he only giving us a clue to the
mystery--renunciation of the material world is called Yoga. We must not
do harm to any creature and must live in terms of amity with all, and in
this our present existence, we must not avenge ourselves on any creature.
Self-abnegation, peace of mind, renunciation of hope, and
equanimity,--these are the ways by which spiritual enlightenment can
always be secured; and the knowledge of self (one’s own spiritual nature)
is the best of all knowledge. In this world as well as hereafter,
renouncing all worldly desires and assuming a stoic indifference, wherein
all suffering is at rest, people should fulfil their religious duties
with the aid of their intelligence. The muni who desires to obtain moksha
(salvation), which is very difficult to attain, must be constant in
austerities, forbearing, self-restrained, and must give up that longing
fondness which binds him to the things of this earth. They call these the
attributes of the Supreme Spirit. The gunas (qualities or attributes)
that we are conscious of, reduce themselves to agunas (non-gunas) in Him;
He is not bound by anything, and is perceptible only by the expansion and
development of our spiritual vision; as soon as the illusion of ignorance
is dispelled, this supreme unalloyed beatitude is attained. By foregoing
the objects of both pleasure and pain and by renouncing the feelings
which bind him to the things of this earth, a man may attain Brahma
(Supreme Spirit or salvation). O good Brahmana, I have now briefly
explained to thee all this, as I have heard. What else dost thou wish to
know?”



SECTION CCXIII

“Markandeya said, ‘When, O Yudhishthira, all this mystery of salvation
was explained to that Brahmana, he was highly pleased and he said
addressing the fowler, ‘All this that thou hast explained, is rational,
and it seems to me that there is nothing in connection with the mysteries
of religion which thou dost not know.’ The fowler replied, ‘O good and
great Brahmana, thou shalt perceive with thine own eyes, all the virtue
that I lay claim to, and by reason of which I have attained this blissful
state. Rise, worshipful sir, and quickly enter this inner apartment. O
virtuous man, it is proper that thou shouldst see my father and my
mother.’ Markandeya continued, ‘Thus addressed the Brahmana went in, and
beheld a fine beautiful mansion. It was a magnificent house divided in
four suites of rooms, admired by gods and looking like one of their
palaces; it was also furnished with seats and beds, and redolent of
excellent perfumes. His revered parents clad in white robes, having
finished their meals, were seated at ease. The fowler, beholding them,
prostrated himself before them with his head at their feet. His aged
parents then addressed him thus, ‘Rise, O man of piety, rise, may
righteousness shield thee; we are much pleased with thee for thy piety;
mayst thou be blessed with a long life, and with knowledge, high
intelligence, and fulfilment of thy desires. Thou art a good and dutiful
son, for, we are constantly and reasonably looked after by thee, and even
amongst the celestials thou hast not another divinity to worship. By
constantly subduing thyself, thou hast become endowed with the
self-restraining power of Brahmanas and all thy grandsires and ancestors
are constantly pleased with thee for thy self-restraining virtues and for
thy piety towards us. In thought, word or deed thy attention to us never
flags, and it seems that at present thou hast no other thought in thy
mind (save as to how to please us). As Rama, the son of Jamadagni,
laboured to please his aged parents, so hast thou, O Son, done to please
us, and even more. Then the fowler introduced the Brahmana to his parents
and they received him with the usual salutation of welcome, and the
Brahmana accepting their welcome, enquired if they, with their children
and servants, were all right at home, and if they were always enjoying
good health at that time (of life). The aged couple replied, ‘At home, O
Brahmana, we are all right, with all our servants. Hast thou, adorable
sir, reached this place without any difficulty?’ Markandeya continued,
“The Brahmana replied, ‘Yes, I have.’ Then the fowler addressing himself
to the Brahmana said to him, ‘These my parents, worshipful sir, are the
idols that I worship; whatever is due to the gods, I do unto them. As the
thirty-three gods with Indra at their head are worshipped by men, so are
these aged parents of mine worshipped by me. As Brahmanas exert
themselves for the purpose of procuring offering for their gods, so do I
act with diligence for these two (idols of mine). These my father and
mother, O Brahmana, are my supreme gods, and I seek to please them always
with offering of flowers, fruits and gems. To me they are like the three
sacred fires mentioned by the learned; and, O Brahmana, they seem to me
to be as good as sacrifices or the four Vedas. My five life-giving airs,
my wife and children and friends are all for them (dedicated to their
service). And with my wife and children I always attend on them. O good
Brahmana, with my own hands I assist them in bathing and also wash their
feet and give them food and I say to them only what is agreeable, leaving
out what is unpleasant. I consider it to be my highest duty to do what is
agreeable to them even though it be not strictly justifiable. And, O
Brahmana, I am always diligent in attending on them. The two parents, the
sacred fire, the soul and the spiritual preceptor, these five, O good
Brahmana, are worthy of the highest reverence from a person who seeks
prosperity. By serving them properly, one acquires the merit of
perpetually keeping up the sacred fire. And it is the eternal and
invariable duty of all householders.”



SECTION CCXIV

“Markandeya continued, ‘The virtuous fowler, having introduced his (both)
parents to that Brahmana as his highest gurus, again spoke to him as
follows, ‘Mark thou the power of this virtue of mine, by which my inner
spiritual vision is extended. For this, thou wast told by that
self-restrained, truthful lady, devoted to her husband, ‘Hie thee to
Mithila; for there lives a fowler who will explain to thee, the mysteries
of religion.’ The Brahmana said, ‘O pious man, so constant in fulfilling
thy religious obligations, bethinking myself of what that truthful
good-natured lady so true to her husband, hath said, I am convinced that
thou art really endowed with every high quality.’ The fowler replied, ‘I
have no doubt, my lord, that what that lady, so faithful to her husband,
said to thee about me, was said with full knowledge of the facts. I have,
O Brahmana, explained to thee all this as a matter of favour. And now,
good sir, listen to me. I shall explain what is good for thee. O good
Brahmana, of irreproachable character, thou hast wronged thy father and
thy mother, for thou hast left home without their permission, for the
purpose of learning the Vedas. Thou hast not acted properly in this
matter, for thy ascetic and aged parents have become entirely blind from
grief at thy loss. Do thou return home to console them. May this virtue
never forsake thee Thou art high-minded, of ascetic merit, and always
devoted to thy religion but all these have become useless to thee. Do
thou without delay return to console thy parents. Do have some regard for
my words and not act otherwise; I tell thee what is good for thee, O
Brahmana Rishi, Do thou return home this very day.’ The Brahmana replied,
‘This that thou hast said, is undoubtedly true; mayst thou, O pious man,
attain prosperity; I am much pleased with thee.’ The fowler said, ‘O
Brahmana, as thou practisest with assiduousness those divine, ancient,
and eternal virtues which are so difficult of attainment even by
pure-minded persons, thou appearest (to me) like a divine being. Return
to the side of thy father and mother and be quick and diligent in
honouring thy parents; for, I do not know if there is any virtue higher
than this.’ The Brahmana replied, ‘By a piece of singular good luck have
I arrived here, and by a piece of similar good luck have I thus been
associated with thee. It is very difficult to find out, in our midst, a
person who can so well expound the mysteries of religion; there is
scarcely one man among thousands, who is well versed in the science of
religion. I am very glad, O great man, to have secured thy friendship;
mayst thou be prosperous. I was on the point of falling into hell, but
was extricated by thee. It was destined to be so, for thou didst
(unexpectedly) come in my way. And, O great man, as the fallen King
Yayati was saved by his virtuous grandsons (daughter’s sons), so, have I
know been saved by thee. According to thy advice, I shall honour my
father and my mother; for a man with an impure heart can never expound
the mysteries of sin and righteousness. As it is very difficult for a
person born in the Sudra class to learn the mysteries of the eternal
religion, I do not consider thee to be a Sudra. There must surely be some
mystery in connection with this matter. Thou must have attained the
Sudra’s estate by reason of the fruition of thine own past karma. O
magnanimous man, I long to know the truth about this matter. Do thou tell
it to me with attention and according to thy own inclination.’

“The fowler replied, ‘O good Brahmana, Brahmanas are worthy of all
respect from me. Listen, O sinless one, to this story of a previous
existence of mine. O son of an excellent Brahmana, I was formerly a
Brahmana, well-read in the Vedas, and an accomplished student of the
Vedangas. Through my own fault I have been degraded to my present state.
A certain king, accomplished in the science of dhanurveda (science of
archery), was my friend; and from his companionship, O Brahmana, I, too
became skilled in archery; and one day the king, in company with his
ministers and followed by his best warriors, went out on a hunting
expedition. He killed a large number of deer near a hermitage. I, too, O
good Brahmana, discharged a terrible arrow. And a rishi was wounded by
that arrow with its head bent out. He fell down upon the ground, and
screaming loudly said, ‘I have harmed no one, what sinful man has done
this?’ And, my lord, taking him for a deer, I went up to him and found
that he was pierced through the body by my arrow. On account of my wicked
deed I was sorely grieved (in mind). And then I said to that rishi of
severe ascetic merit, who was loudly crying, lying upon the ground, ‘I
have done this unwittingly, O rishi.’ And also this I said to the muni:
‘Do thou think it proper to pardon all this transgression.’ But, O
Brahmana, the rishi, lashing himself into a fury, said to me, ‘Thou shalt
be born as a cruel fowler in the Sudra class.”



SECTION CCXV

“The fowler continued, ‘Thus cursed by that rishi, I sought to propitiate
him with these words: ‘Pardon me, O muni, I have done this wicked deed
unwittingly. It behooves thee to pardon all that. Do thou, worshipful
sir, soothe yourself.’ The rishi replied, ‘The curse that I have
pronounced can never be falsified, this is certain. But from kindness
towards thee, I shall do thee a favour. Though born in the Sudra class
thou shalt remain a pious man and thou shalt undoubtedly honour thy
parents; and by honouring them thou shalt attain great spiritual
perfection; thou shalt also remember the events of thy past life and
shalt go to heaven; and on the expiation of this curse, thou shalt again
become a Brahmana. O best of men, thus, of old was I cursed by that rishi
of severe power, and thus was he propitiated by me. Then, O good
Brahmana, I extricated the arrow from his body, and took him into the
hermitage, but he was not deprived of his life (recovered). O good
Brahmana, I have thus described to thee what happened to me of old, and
also how I can go to heaven hereafter.’ The Brahmana said, ‘O thou of
great intelligence, all men are thus subject to happiness or misery, thou
shouldst not therefore grieve for that. In obedience to the customs of
thy (present) race, thou hast pursued these wicked ways, but thou art
always devoted to virtue and versed in the ways and mysteries of the
world. And, O learned man, these being the duties of thy profession, the
stain of evil karma will not attach to thee. And after dwelling here for
some little time, thou shalt again become a Brahmana; and even now, I
consider thee to be a Brahmana, there is no doubt about this. For the
Brahmana who is vain and haughty, who is addicted to vices and wedded to
evil and degrading practices, is like a Sudra. On the other hand, I
consider a Sudra who is always adorned with these
virtues,--righteousness, self-restraint, and truthfulness,--as a
Brahmana. A man becomes a Brahmana by his character; by his own evil
karma a man attains an evil and terrible doom. O good man. I believe that
sin in thee has now died out. Thou must not grieve for this, for men,
like thee who art so virtuous and learned in the ways and mysteries of
the world, can have no cause for grief.’

“The fowler replied, ‘The bodily afflictions should be cured with
medicines, and the mental ones with spiritual wisdom. This is the power
of knowledge. Knowing this, the wise should not behave like boys. Man of
low intelligence are overpowered with grief at the occurrence of
something which is not agreeable to them, or non-occurrence of something
which is good or much desired. Indeed, all creatures are subject to this
characteristic (of grief or happiness). It is not merely a single
creature or class that is subject to misery. Cognisant of this evil,
people quickly mend their ways, and if they perceive it at the very
outset they succeed in curing it altogether. Whoever grieves for it, only
makes himself uneasy. Those wise men whose knowledge has made them happy
and contented, and who are indifferent to happiness and misery alike, are
really happy. The wise are always contented and the foolish always
discontented. There is no end to discontentment, and contentment is the
highest happiness. People who have reached the perfect way, do not
grieve, they are always conscious of the final destiny of all creatures.
One must not give way to discontent[57] for it is like a virulent poison.
It kills persons of undeveloped intelligence, just as child is killed by
an enraged snake. That man has no manliness whose energies have left him
and who is overpowered with perplexity when an occasion for the exercise
of vigour presents itself. Our actions are surely followed by their
consequences. Whoever merely gives himself up to passive indifference (to
worldly affairs) accomplishes no good. Instead of murmuring one must try
to find out the way by which he can secure exemption from (spiritual)
misery; and the means of salvation found, he must then free himself from
sensuality. The man who has attained a high state of spiritual knowledge
is always conscious of the great deficiency (instability) of all matter.
Such a person keeping in view the final doom (of all), never grieves, I
too, O learned man, do not grieve; I stay here (in this life) biding my
time. For this reason, O best of men, I am not perplexed (with doubts)’.
The Brahmana said, ‘Thou art wise and high in spiritual knowledge and
vast is thy intelligence. Thou who art versed in holy writ, art content
with thy spiritual wisdom. I have no cause to find fault with thee.
Adieu, O best of pious men, mayst thou be prosperous, and may
righteousness shield thee, and mayst thou be assiduous in the practice of
virtue.’

“Markandeya continued, The fowler said to him, ‘Be it so’. And the good
Brahmana walked round him[58] and then departed. And the Brahmana
returning home was duly assiduous in his attention to his old parents. I
have thus, O pious Yudhishthira, narrated in detail to thee this history
full of moral instruction, which thou, my good son, didst ask me to
recite,--the virtue of women’s devotion to their husbands and that of
filial piety.’ Yudhishthira replied, ‘O most pious Brahmana and best of
munis, thou hast related to me this good and wonderful moral story; and
listening to thee, O learned man, my time has glided away like a moment;
but, O adorable sir, I am not as yet satiated with hearing this moral[59]
discourse.’”



SECTION CCXVI

Vaisampayana continued, “The virtuous king Yudhishthira, having listened
to this excellent religious discourse, again addressed himself to the
rishi Markandeya saying, ‘Why did the fire-god hide himself in water in
olden times, and why is it that Angiras of great splendour officiating as
fire-god, used to convey[60] oblations during his dissolution. There is
but one fire, but according to the nature of its action, it is seen to
divide itself into many. O worshipful sir, I long to be enlightened on
all these points,--How the Kumara[61] was born, how he came to be known
as the son of Agni (the fire-god) and how he was begotten by Rudra or
Ganga and Krittika. O noble scion of Bhrigu’s race, I desire to learn all
this accurately as it happened. O great muni, I am filled with great
curiosity.’ Markandeya replied, ‘In this connection this old story is
cited by the learned, as to how the carrier of oblations (the fire-god)
in a fit of rage, sought the waters of the sea in order to perform a
penance, and how the adorable Angiras transforming himself into the
fire-god,[62] destroyed darkness and distressed the world with his
scorching rays. In olden times, O long-armed hero, the great Angiras
performed a wonderful penance in his hermitage; he even excelled the
fire-god, the carrier of oblations, in splendour and in that state he
illumined the whole universe. At that time the fire-god was also
performing a penance and was greatly distressed by his (Angirasa’s)
effulgence. He was greatly depressed, but did not know what to do. Then
that adorable god thought within himself, ‘Brahma has created another
fire-god for this universe. As I have been practising austerities, my
services as the presiding deity of fire have been dispensed with; and
then he considered how he could re-establish himself as the god of fire.
He beheld the great muni giving heat to the whole universe like fire, and
approached him slowly with fear. But Angiras said to him, ‘Do thou
quickly re-establish yourself as the fire animating the universe, thou
art well-known in the three stable worlds and thou wast first created by
Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly
occupy thine own proper place.’ Agni replied, ‘My reputation has been
injured now in this world. And thou art become the fire-god, and people
will know thee, and not me, as fire. I have relinquished my god-hood of
fire, do thou become the primeval fire and I shall officiate as the
second or Prajapatyaka fire.’ Angiras replied, ‘Do thou become the
fire-god and the destroyer of darkness and do thou attend to thy sacred
duty of clearing people’s way to heaven, and do thou, O lord, make me
speedily thy first child.’ Markandeya continued, ‘Hearing these words of
Angiras, the fire-god did as desired, and, O king, Angiras had a son
named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the
gods, O Bharata, came and enquired about the mystery. And thus asked by
the gods he then enlightened them, and the gods then accepted the
explanation of Angiras. In this connection, I shall describe to thee
religious sorts of fire of great effulgence which are here variously
known in the Brahmanas[63] by their respective uses.”



SECTION CCXVII

Markandeya continued, ‘O ornament of Kuru’s race, he (Angiras) who was
the third son of Brahma had a wife of the name of Subha. Do thou hear of
the children he had by her. His son Vrihaspati, O king, was very famous,
large-hearted and of great bodily vigour. His genius and learning were
profound, and he had a great reputation as a counsellor. Bhanumati was
his first-born daughter. She was the most beautiful of all his children.
Angiras’s second daughter was called Raga.[64] She was so named because
she was the object of all creature’s love. Siniwali was the third
daughter of Angiras. Her body was of such slender make that she was
visible at one time and invisible at another; and for this reason she was
likened to Rudra’s daughter. Archismati was his fourth daughter, she was
so named from her great refulgence. And his fifth daughter was called
Havishmati, so named from her accepting havis or oblations. The sixth
daughter of Angiras was called Mahismati the pious. O keen-witted being,
the seventh daughter of Angiras is known by the name of Mahamati, who is
always present at sacrifices of great splendour, and that worshipful
daughter of Angiras, whom they call unrivalled and without portion, and
about whom people utter the words kuhu kuhu wonder, is known by the name
of Kuhu.’



SECTION CCXVIII

“Markandeya continued, ‘Vrishaspati had a wife (called Tara) belonging to
the lunar world. By her, he had six sons partaking of the energy of fire,
and one daughter. The fire in whose honour oblations of clarified butter
are offered at the Paurnamasya and other sacrifices, was a son of
Vrishaspati called Sanju; he was of great ascetic merit. At the
Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are
offered first in his honour, and this powerful fire is indicated by
numerous flames. Sanju’s wife was called Satya, she was of matchless
beauty and she sprang from Dharma (righteousness) for the sake of truth.
The blazing fire was his son, and he had three daughters of great
religious merit. The fire which is honoured with the first oblations at
sacrifices is his first son called Bharadwaja. The second son of Sanju is
called Bharata in whose honour oblations of clarified butter are offered
with the sacrificial ladle (called Sruk) at all the full moon
(Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is
the senior, he had a son named Bharata and a daughter called Bharati. The
Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament
of Bharata’s race, because he is greatly honoured, he is also called the
great. Vira is Bharadwaja’s wife; she gave birth to Vira. It is said by
the Brahmanas that he is worshipped like Soma (with the same hymns) with
offerings of clarified butter. He is joined with Soma in the secondary
oblation of clarified butter and is also called Rathaprabhu, Rathadhwana
and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and
enveloped the sun with his splendour and from being the presiding genius
of the fire sacrifice he is ever mentioned in the hymns in praise of
fire. And the fire Nischyavana praises the earth only; he never suffers
in reputation, splendour and prosperity. The sinless fire Satya blazing
with pure flame is his son. He is free from all taint and is not defiled
by sin, and is the regulator of time. That fire has another name
Nishkriti, because he accomplished the Nishkriti (relief) of all blatant
creatures here. When properly worshipped he vouchsafes good fortune. His
son is called Swana, who is the generator of all diseases; he inflicts
severe sufferings on people for which they cry aloud, and moves in the
intelligence of the whole universe. And the other fire (Vrihaspati’s
third son) is called Viswajit by men of spiritual wisdom. The fire, which
is known as the internal heat by which the food of all creatures is
digested, is the fourth son of Vrihaspati known through all the worlds, O
Bharata, by the name of Viswabhuk. He is self-restrained, of great
religious merit, and is a Brahmacharin and he is worshipped by Brahmanas
at the Paka-sacrifices. The sacred river Gomati was his wife and by her
all religious-minded men perform their rites. And that terrible
water-drinking sea fire called Vadava is the fifth son of Vrihaspati.
This Brahmic fire has a tendency to move upwards and hence it is called
Urdhvabhag, and is seated in the vital air called Prana. The sixth son is
called the great Swishtakrit; for by him oblations became swishta (su,
excellently, and ishta, offered) and the udagdhara oblation is always
made in his honour. And when all creatures are claimed, the fire called
Manyauti becomes filled with fury. This inexorably terrible and highly
irascible fire is the daughter of Vrihaspati, and is known as Swaha and
is present in all matter. (By the respective influence of the three
qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of
the first she had a son who was equalled by none in heaven in personal
beauty, and from this fact he was surnamed by the gods as the
Kama-fire.[65] (By reason of the second) she had a son called the Amogha
or invincible fire, the destroyer of his enemies in battle. Assured of
success he curbs his anger and is armed with a bow and seated on a
chariot and adorned with wreaths of flowers. (From the action of the
third quality) she had a son, the great Uktha (the means of salvation)
praised by (akin to) three Ukthas.[66] He is the originator of the great
word[67] and is therefore known as the Samaswasa or the means of rest
(salvation).’”



SECTION CCXIX

“Markandeya continued, ‘He (Uktha) performed a severe penance lasting for
many years, with the view of having a pious son equal unto Brahma in
reputation. And when the invocation was made with the vyahriti hymns and
with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son
of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a
very bright energy (force) full of the animating (creative) principle,
and of five different colours. Its head was of the colour of the blazing
fire, its arms were bright like the sun and its skin and eyes were
golden-coloured and its feet, O Bharata, were black. Its five colours
were given to it by those five men by reason of their great penance. This
celestial being is therefore described as appertaining to five men, and
he is the progenitor of five tribes. After having performed a penance for
ten thousand years, that being of great ascetic merit produced the
terrible fire appertaining to the Pitris (manes) in order to begin the
work of creation, and from his head and mouth respectively he created
Vrihat and Rathantara (day and night) who quickly steal away (life, &c.).
He also created Siva from his navel, Indra from his might and wind and
fire from his soul, and from his two arms sprang the hymns Udatta and
Anudatta. He also produced the mind, and the five senses, and other
creatures. Having created these, he produced the five sons of the Pitris.
Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of
Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of
Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are
reputed (to have been created by him). Tapa also created fifteen other
gods who obstruct sacrifices[68]. They are Subhima, Bhima, Atibhima,
Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and
Mitradharaman,[69] and Surapravira, Vira, Suveka, Suravarchas and
Surahantri. These gods are divided into three classes of five each.
Located here in this world, they destroy the sacrifices of the gods in
heaven; they frustrate their objects and spoil their oblations of
clarified butter. They do this only to spite the sacred fires carrying
oblations to the gods. If the officiating priests are careful, they place
the oblations in their honour outside of the sacrificial altar. To that
particular place where the sacred fire may be placed, they cannot go.
They carry the oblation of their votaries by means of wings. When
appeased by hymns, they do not frustrate the sacrificial rites.
Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped
here in this world by pious men performing Agnihotra sacrifices. Of the
son of Tapa who is known as Rathantara, it is said by officiating priests
that the sacrificial oblation offered in his honour is offered to
Mitravinda. The celebrated Tapa was thus very happy with his sons.”



SECTION CCXX

“Markandeya continued, ‘The fire called Bharata was bound by severe rules
of asceticism. Pushtimati is another name of his fire; for when he is
satisfied he vouchsafes pushti (development) to all creatures, and for
this reason he is called Bharata (or the Cherisher). And that other fire,
by name Siva, is devoted to the worship of Sakti (the forces of the
presiding deity of the forces of Nature), and because he always relieves
the sufferings of all creatures afflicted with misery, he is called Siva
(the giver of good). And on the acquisition of great ascetic wealth by
Tapa, an intelligent son named Puranda was born to inherit the same.
Another son named Ushma was also born. This fire is observed in the
vapour of all matter. A third son Manu was born. He officiated as
Prajapati. The Brahmanas who are learned in the Vedas, then speak of the
exploits of the fire Sambhu. And after that the bright Avasathya fire of
great refulgence is spoken of by the Brahmanas. Tapa thus created the
five Urjaskara fires, all bright as gold. These all share the Soma drink
in sacrifices. The great sun-god when fatigued (after his day’s labours)
is known as the Prasanta fire. He created the terrible Asuras and various
other creatures of the earth. Angiras, too created the Prajapati Bhanu,
the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by
Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu
the daughter of Surya (the sun-god). They gave birth to six sons; do thou
hear of their progeny. The fire who gives strength to the weak is called
Valada (or the giver of strength). He is the first son of Bhanu, and that
other fire who looks terrible when all the elements are in a tranquil
state is called the Manjuman fire; he is the second son of Bhanu. And the
fire in whose honour oblations of clarified butter are enjoined to be
made here at the Darsa and Paurnamasya sacrifices and who is known as
Vishnu in this world, is (the third son of Bhanu) called Angiras, or
Dhritiman. And the fire to whom with Indra, the Agrayana oblation is
enjoined to be made is called the Agrayana fire. He is the (fourth) son
of Bhanu. The fifth son of Bhanu is Agraha who is the source of the
oblations which are daily made for the performance of the Chaturmasya
(four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the
name of another wife of that Manu who is known by the name of Bhanu. She
gave birth to one daughter, the two Agnishomas, and also five other
fire-gods. The resplendent fire-god who is honoured with the first
oblations in company with the presiding deity of the clouds is called
Vaiswanara. And that other fire who is called the lord of all the worlds
is Viswapati, the second son of Manu. And the daughter of Manu is called
Swistakrit, because by oblations unto her one acquires great merit.
Though she was the daughter of Hiranyakasipu, she yet became his wife for
her evil deeds. She is, however, one of the Prajapatis. And that other
fire which has its seats in the vital airs of all creatures and animates
their bodies, is called Sannihita. It is the cause of our perceptions of
sound and form. That divine spirit whose course is marked with black and
white stains, who is the supporter of fire, and who, though free from
sin, is the accomplisher of desired karma, whom the wise regard as a
great Rishi, is the fire Kapila, the propounder of the Yoga system called
Sankhya. The fire through whom the elementary spirits always receive the
offerings called Agra made by other creatures at the performance of all
the peculiar rites in this world is called Agrani. And these other bright
fires famous in the world, were created for the rectification of the
Agnihotra rites when marred by any defects. If the fires interlap each
other by the action of the wind, then the rectification must be made with
the Ashtakapala rites in honour of the fire Suchi. And if the southern
fire comes in contact with the two other fires, then rectification must
be made by the performance of the Ashtakapala rites in honour of the fire
Viti. If the fires in their place called Nivesa come in contact with the
fire called Devagni, then the Ashtakapala rites must be performed in
honour of the fire Suchi for rectification. And if the perpetual fire is
touched by a woman in her monthly course, then for rectification the
Ashtakapala rites must be performed in honour of the fire called
Dasyuman. If at the time of the performance of this Agnihotra rites the
death of any creature is spoken of, or if animals die, then rectification
must be made with the performance of the Ashtakapala rites in honour of
the Suraman fire. The Brahmana, who while suffering from a disease is
unable to offer oblations to the sacred fire for three nights, must make
amends for the same by performing the Ashtakapala rites in honour of the
northern fire. He who has performed the Darsa and the Paurnamasya rites
must make the rectification with the performance of the Ashtakapala rites
in honour of the Patikrit fire. If the fire of a lying-in room comes in
contact with the perpetual sacred fire, then rectification must be made
with the performance of Ashtakapala rites in honour of the Agniman fire.’”



SECTION CCXXI

Markandeya continued, “Mudita, the favourite wife of the fire Swaha, used
to live in water. And Swaha who was the regent of the earth and sky beget
in that wife of his a highly sacred fire called Advanta. There is a
tradition amongst learned Brahmanas that this fire is the ruler and inner
soul of all creatures. He is worshipful, resplendent and the lord of all
the great Bhutas here. And that fire, under the name of Grihapati, is
ever worshipped at all sacrifices and conveys all the oblations that are
made in this world. That great son of Swaha--the great Adbhuta fire is
the soul of the waters and the prince and regent of the sky and the lord
of everything great. His (son), the Bharata fire, consumes the dead
bodies of all creatures. His first Kratu is known as Niyata at the
performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha)
is always missed by the gods, because when he sees Niyata approaching him
he hides himself in the sea from fear of contamination. Searching for him
in every direction, the gods could not (once) find him out and on
beholding Atharvan the fire said to him, ‘O valiant being, do thou carry
the oblations for the gods! I am disabled from want of strength.
Attaining the state of the red-eyed fire, do thou condescend to do me
this favour!’ Having thus advised Atharvan, the fire went away to some
other place. But his place of concealment was divulged by the finny
tribe. Upon them the fire pronounced this curse in anger, ‘You shall be
the food of all creatures in various ways.’ And then that carrier of
oblations spoke unto Atharvan (as before). Though entreated by the gods,
he did not agree to continue carrying their oblations. He then became
insensible and instantly gave up the ghost. And leaving his material
body, he entered into the bowels of the earth. Coming into contact with
the earth, he created the different metals. Force and scent arose from
his pus; the Deodar pine from his bones; glass from his phlegm; the
Marakata jewel from his bile; and the black iron from his liver. And all
the world has been embellished with these three substances (wood, stone
and iron). The clouds were made from his nails, and corals from his
veins. And, O king, various other metals were produced from his body.
Thus leaving his material body, he remained absorbed in (spiritual)
meditation. He was roused by the penance of Bhrigu and Angiras. The
powerful fire thus gratified with penance, blazed forth intensely. But on
beholding the Rishi (Atharvan), he again sought his watery refuse. At
this extinction of the fire, the whole world was frightened, and sought
the protection of Atharvan, and the gods and others began to worship him.
Atharvan rummaged the whole sea in the presence of all those beings eager
with expectation, and finding out the fire, himself began the work of
creation. Thus in olden times the fire was destroyed and called back to
life by the adorable Atharvan. But now he invariably carries the
oblations of all creatures. Living in the sea and travelling about
various countries, he produced the various fires mentioned in the Vedas.

The river Indus, the five rivers (of the Punjab), the Sone, the Devika,
the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the
Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers
Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the
Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the
Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and
the Kapila, these rivers, O Bharata, are said to be the mothers of the
fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu
was the eldest of his sons by her. There are as many different kinds of
Soma sacrifices as the number of fires mentioned before. All this race of
fires, first-born of the spirit of Brahma, sprang also from the race of
Atri. Atri in his own mind conceived these sons, desirous of extending
the creation. By this act, the fires came out of his own Brahmic frame. I
have thus narrated to thee the history of the origin of these fires. They
are great, resplendent, and unrivalled in power, and they are the
destroyers of darkness. Know that the powers of those fires are the same
as those of the Adbhuta fire as related in the Vedas. For all these fires
are one and same. This adorable being, the first born fire, must be
considered as one. For like the Jyotishtoma sacrifice he came out of
Angiras body in various forms. I have thus described to thee the history
of the great race of Agni (fires) who when duly worshipped with the
various hymns, carry the oblations of all creatures to the gods.



SECTION CCXXII

“Markandeya continued, ‘O sinless scion of Kuru’s race, I have described
to thee the various branches of the race of Agni. Listen now to the story
of the birth of the intelligent Kartikeya. I shall tell thee of that
wonderful and famous and highly energetic son of the Adbhuta fire
begotten of the wives of the Brahmarshis. In ancient times the gods and
Asuras were very active in destroying one another. And the terrible
Asuras always succeeded in defeating the gods. And Purandara (Indra)
beholding the great slaughter of his armies by them and anxious to find
out a leader for the celestial host, thought within himself, ‘I must find
out a mighty person who observing the ranks of the celestial army
shattered by the Danavas will be able to reorganize it with vigour.’ He
then repaired to the Manasa mountains and was there deeply absorbed in
thought of nature, when he heard the heart-rending cries of a woman to
the effect, ‘May some one come quick and rescue me, and either indicate a
husband for me, or be my husband himself.’ Purandara said to her, ‘Do not
be afraid, lady!’ And having said these words, he saw Kesin (an Asura)
adorned with a crown and mace in hand standing even like a hill of metals
at a distance and holding that lady by the hand. Vasava addressed then
that Asura saying, ‘Why art thou bent on behaving insolently to this
lady? Know that I am the god who wields the thunderbolt. Refrain thou
from doing any violence to this lady.’ To him Kesin replied, ‘Do thou, O
Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer
of Paka, that thou shalt be able to return home with thy life?’ With
these words Kesin hurled his mace for slaying Indra. Vasava cut it up in
its course with his thunderbolt. Then Kesin, furious with rage, hurled a
huge mass of rock at him. Beholding that, he of a hundred sacrifices rent
it asunder with his thunderbolt, and it fell down upon the ground. And
Kesin himself was wounded by that falling mass of rock. Thus sorely
afflicted, he fled leaving the lady behind. And when the Asura was gone,
Indra said to that lady, ‘Who and whose wife art thou, O lady with a
beautiful face, and what has brought thee here?’”



SECTION CCXXIII

“The lady replied, ‘I am a daughter of Prajapati (the lord of all
creatures, Brahma) and my name is Devasena. My sister Daityasena has ere
this been ravished by Kesin. We two sisters with our maids habitually
used to come to these Manasa mountains for pleasures with the permission
of Prajapati. And the great Asura Kesin used daily to pay his court to
us. Daityasena, O conqueror of Paka, listened to him, but I did not.
Daityasena was, therefore, taken away by him, but, O illustrious one,
thou hast rescued me with thy might. And now, O lord of the celestials, I
desire that thou shouldst select an invincible husband for me.’ To this
Indra replied, ‘Thou art a cousin of mine, thy mother being a sister of
my mother Dakshayani, and now I desire to hear thee relate thine own
prowess.’ The lady replied, ‘O hero with long arms, I am Avala[70] (weak)
but my husband must be powerful. And by the potency of my father’s boon,
he will be respected by gods and Asuras alike.’ Indra said, ‘O blameless
creature, I wish to hear from thee, what sort of power thou wishest thy
husband to possess.’ The lady replied, ‘That manly and famous and
powerful being devoted to Brahma, who is able to conquer all the
celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the
evil-minded Daityas and to subdue all the worlds with thee, shall be my
husband.’

“Markandeya continued, ‘On hearing her speech, Indra was grieved and
deeply thought within himself, ‘There is no husband for this lady,
answering to her own description.’ And that god adorned with sun-like
effulgence, then perceived the Sun rising on the Udaya hill,[71] and the
great Soma (Moon) gliding into the Sun. It being the time of the new
Moon, he of a hundred sacrifices, at the Raudra[72] moment, observed the
gods and Asuras fighting on the Sunrise hill. And he saw that the morning
twilight was tinged with red clouds. And he also saw that the abode of
Varuna had become blood-red. And he also observed Agni conveying
oblations offered with various hymns by Bhrigu, Angiras, and others and
entering the disc of the Sun. And he further saw the twenty four Parvas
adorning the Sun, and the terrible Soma also present in the Sun under
such surroundings. And observing this union of the Sun and the Moon and
that fearful conjunction of theirs, Sakra thought within himself, This
terrific conjunction of the Sun and the Moon forebodeth a fearful battle
on the morrow. And the river Sindhu (Indus) too is flowing with a current
of fresh blood and the jackals with fiery laces are crying to the Sun.
This great conjunction is fearful and full of energy. This union of the
Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth
birth to a son now, that son may become the husband of this lady. And
Agni also hath similar surroundings now, and he too is a god. If the two
begetteth a son, that son, may become the husband of this lady.’ With
these thoughts that illustrious celestial repaired to the regions of
Brahma, taking Devasena[73] with him. And saluting the Grandsire he said
unto him, ‘Do thou fix a renowned warrior as husband of this lady.’
Brahma replied, ‘O slayer of Asuras, it shall be; as thou hast intended.
The issue of that union will be mighty and powerful accordingly. That
powerful being will be the husband of this lady and the joint leader of
thy forces with thee.’ Thus addressed, the lord of the celestials and the
lady bowed unto him and then repaired to the place where those great
Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And
with Indra at their head, the other gods also, desirous of drinking the
Soma beverage, repaired to the sacrifices of those Rishis to receive
their respective shares of the offerings. Having duly performed the
ceremonies with the bright blazing fire, those great-minded persons
offered oblations to the celestials. And the Adbhuta fire, that carrier
of oblations, was invited with mantras. And coming out of the solar disc,
that lordly fire duly repaired thither, restraining speech. And, O chief
of Bharata’s race, that fire entering the sacrificial fire that had been
ignited and into which various offerings were made by the Rishis with
recitations of hymns, took them with him and made them over to the
dwellers of heaven. And while returning from that place, he observed the
wives of those high-souled Rishis sleeping at their ease on their beds.
And those ladies had a complexion beautiful like that of an altar of
gold, spotless like moon-beams, resembling fiery flames and looking like
blazing stars. And seeing those wives of the illustrious Brahmanas with
eager eyes, his mind became agitated and he was smitten with their
charms. Restraining his heart he considered it improper for him to be
thus agitated. And he said unto himself, The wives of these great
Brahmanas are chaste and faithful and beyond the reach of other people’s
desires. I am filled with desire to possess them. I cannot lawfully cast
my eyes upon them, nor ever touch them when they are not filled with
desire. I shall, therefore, gratify myself daily with only looking at
them by becoming their Garhapatya (house-hold) fire.’

“Markandeya continued, The Adbhuta fire, thus transforming himself into a
house-hold one, was highly gratified with seeing those gold-complexioned
ladies and touching them with his flames. And influenced by their charms
he dwelt there for a long time, giving them his heart and filled with an
intense love for them. And baffled in all his efforts to win the hearts
of those Brahmana ladies, and his own heart tortured by love, he repaired
to a forest with the certain object of destroying himself. A little while
before, Swaha, the daughter of Daksha, had bestowed her love on him. The
excellent lady had been endeavouring for a long time to detect his weak
moments; but that blameless lady did not succeed in finding out any
weakness in the calm and collected fire-god. But now that the god had
betaken himself to a forest, actually tortured by the pangs of love, she
thought, ‘As I too am distressed with love, I shall assume the guise of
the wives of the seven Rishis, and in that disguise I shall seek the
fire-god so smitten with their charms. This done, he will be gratified
and my desire too will be satisfied.’”



SECTION CCXXIV

“Markandeya continued, ‘O lord of men, the beautiful Siva endowed with
great virtues and an unspotted character was the wife of Angiras (one of
the seven Rishis). That excellent lady (Swaha) at first assuming the
disguise of Siva, sought the presence of Agni unto whom she said, ‘O
Agni, I am tortured with love for thee. Do thou think it fit to woo me.
And if thou dost not accede to my request, know that I shall commit
self-destruction. I am Siva the wife of Angiras. I have come here
according to the advice of the wives of the other Rishis, who have sent
me here after due deliberation.’

Agni replied, ‘How didst thou know that I was tortured with love and how
could the others, the beloved wives of the seven Rishis, of whom thou
hast spoken, know this?’

Swaha replied, ‘Thou art always a favourite with us, but we are afraid of
thee. Now having read thy mind by well-known signs, they have sent to thy
presence. I have come here to gratify my desire. Be thou quick, O Agni,
to encompass the object of thy desire, my sisters-in-law are awaiting me.
I must return soon.’

Markandeya continued, ‘Then Agni, filled with great joy and delight,
married Swaha in the guise of Siva, and that lady joyfully cohabiting
with him, held the semen virile in her hands. And then she thought within
herself that those who would observe her in that disguise in the forest,
would cast an unmerited slur upon the conduct of those Brahmana ladies in
connection with Agni. Therefore, to prevent this, she should assume the
disguise of a bird, and in that state she should more easily get out of
the forest.

Markandeya continued, ‘Then assuming the disguise of a winged creature,
she went out of the forest and reached the White Mountain begirt with
clumps of heath and other plants and trees, and guarded by strange
seven-headed serpents with poison in their very looks, and abounding with
Rakshasas, male and female Pisachas, terrible spirits, and various kinds
of birds and animals. That excellent lady quickly ascending a peak of
those mountains, threw that semen into a golden lake. And then assuming
successively the forms of the wives of the high-souled seven Rishis, she
continued to dally with Agni. But on account of the great ascetic merit
of Arundhati and her devotion to her husband (Vasishtha), she was unable
to assume her form. And, O chief of Kuru’s race, the lady Swaha on the
first lunar day threw six times into that lake the semen of Agni. And
thrown there, it produced a male child endowed with great power. And from
the fact of its being regarded by the Rishis as cast off, the child born
therefrom came to be called by the name of Skanda. And the child had six
faces, twelve ears, as many eyes, hands, and feet, one neck, and one
stomach. And it first assumed a form on the second lunar day, and it grew
to the size of a little child on the third. And the limbs of Guha were
developed on the fourth day. And being surrounded by masses of red clouds
flashing forth lightning, it shone like the Sun rising in the midst of a
mass of red clouds. And seizing the terrific and immense bow which was
used by the destroyer of the Asura Tripura for the destruction of the
enemies of the gods, that mighty being uttered such a terrible roar that
the three worlds with their mobile and immobile divisions became struck
with awe. And hearing that sound which seemed like the rumbling of a mass
of big clouds, the great Nagas, Chitra and Airavata, were shaken with
fear. And seeing them unsteady that lad shining with sun-like refulgence
held them with both his hands. And with a dart in (another) hand, and
with a stout, red-crested, big cock fast secured in another, that
long-armed son of Agni began to sport about making a terrible noise. And
holding an excellent conch-shell with two of his hands, that mighty being
began to blow it to the great terror of even the most powerful creatures.
And striking the air with two of his hands, and playing about on the
hill-top, the mighty Mahasena of unrivalled prowess, looked as if he were
on the point of devouring the three worlds, and shone like the bright
Sun-god at the moment of his ascension in the heavens. And that being of
wonderful prowess and matchless strength, seated on the top of that hill,
looked on with his numerous faces directed towards the different cardinal
points, and observing various things, he repeated his loud roars. And on
hearing those roars various creatures were prostrate with fear. And
frightened and troubled in mind they sought protection. And all those
persons of various orders who then sought the protection of that god are
known as his powerful Brahmana followers. And rising from his seat, that
mighty god allayed the fears of all those people, and then drawing his
bow, he discharged his arrows in the direction of the White Mountain. And
with those arrows the hill Krauncha, the son of Himavat, was rent
asunder. And that is the reason why swans and vultures now migrate to the
Sumeru mountains. The Krauncha hill, sorely wounded, fell down uttering
fearful groans. And seeing him fallen, the other hills too began to
scream. And that mighty being of unrivalled prowess, hearing the groans
of the afflicted, was not at all moved, but himself uplifting his mace,
yelled forth his war-whoop. And that high-souled being then hurled his
mace of great lustre and quickly rent in twain one of the peaks of the
White Mountain. And the White Mountain being thus pierced by him was
greatly afraid of him and dissociating himself from the earth fled with
the other mountains. And the earth was greatly afflicted and bereft of
her ornaments on all sides. And in this distress, she went over to Skanda
and once more shone with all her might. And the mountains too bowed down
to Skanda and came back and stuck into the earth. And all creatures then
celebrated the worship of Skanda on the fifth day of the lunar month.



SECTION CCXXV

“Markandeya continued, ‘When that powerful, high-souled, and mighty being
was born, various kinds of fearful phenomena occurred. And the nature of
males and females, of heat and cold, and of such other pairs of
contraries, was reversed. And the planets, the cardinal points and the
firmaments became radiant with light and the earth began to rumble very
much. And the Rishis even, seeking the welfare of the world, while they
observed all these terrific prodigies on all sides, began with anxious
hearts to restore tranquillity in the universe. And those who used to
live in that Chitraratha forest said, This very miserable condition of
ours hath been brought about by Agni cohabiting with the six wives of the
seven Rishis.’ Others again who had seen the goddess assume the disguise
of a bird said, ‘This evil hath been brought about by a bird.’ No one
ever imagined that Swaha was the authoress of that mischief. But having
heard that the (new born) male child was hers, she went to Skanda and
gradually revealed to him the fact that she was his mother. And those
seven Rishis, when they heard that a son of great power had been born (to
them), divorced their six wives with the exception of the adorable
Arundhati, because all the dwellers of that forest protested that those
six persons had been instrumental in bringing forth the child. Swaha too,
O king, said again and again to the seven Rishis, saying, ‘Ye ascetics,
this child is mine, your wives are not his mother.’

The great Muni Viswamitra had, after the conclusion of the sacrifices of
the seven Rishis, followed unseen the god of fire, while the latter was
tortured with lust. He, therefore, knew everything as it happened and he
was the first to seek the protection of Mahasena. And he offered divine
prayers to Mahasena and all the thirteen auspicious rites appertaining to
childhood, such as the natal and other ceremonies, were all performed by
the great Muni in respect of that child. And for the good of the world he
promulgated the virtues of the six-faced Skanda, and performed ceremonies
in honour of the cock, the goddess Sakti, and the first followers of
Skanda. And for this reason he became a great favourite of the celestial
youth. That great Muni then informed the seven Rishis, of the
transformations of Swaha and told them that their wives were perfectly
innocent. But though thus informed the seven Rishis abandoned their
spouses unconditionally.

Markandeya continued, The celestials having heard of the prowess of
Skanda, all said to Vasava, ‘O Sakra, do thou kill Skanda without delay
for his prowess is unbearable. And if thou dost not exterminate him, he
will conquer the three worlds with ourselves, and overpowering thee, will
himself become the mighty lord of the celestials.’ Perplexed in mind,
Sakra replied unto them, ‘This child is endowed with great prowess. He
can himself destroy the Creator of the Universe, in battle putting forth
his might. I venture not, therefore, to do away with him.’ To this the
gods replied, ‘Thou hast no manliness in thee, in that thou talkest in
this manner. Let the great Mothers of the Universe repair to-day to
Skanda. They can master at will any degree of energy. Let then kill this
child.’ ‘It shall be so.’--the mothers replied. And then they went away.
But on beholding that he was possessed of great might, they became
dispirited, and considering that he was invincible, they sought his
protection and said unto him, ‘Do thou, O mighty being, become our
(adopted) son. We are full of affection for thee and desirous of giving
thee suck. Lo, the milk oozes from our breasts!’ On hearing these words,
the mighty Mahasena became desirous of sucking their breasts and he
received them with due respect and acceded to their request. And that
mightiest of mighty creatures then beheld his father Agni come towards
him. And that god, who is the doer of all that is good, was duly honoured
by his son, and in company with the Mothers, he stayed there by the side
of Mahasena to tend him. And that lady amongst the Mothers who was born
of Anger[74] with a spike in hand kept watch over Skanda even like a
mother guarding her own offspring, and that irascible red-coloured
daughter of the Sea, who lived herself on blood, hugged Mahasena in her
breast and nursed him like a mother. And Agni transforming himself into a
trader with a goat’s mouth and followed by numerous children began to
gratify that child of his with toys in that mountain abode of his.”



SECTION CCXXVI

“Markandeya continued, The planets with their satellites, the Rishis and
the Mothers, Agni and numerous other blazing courtiers and many other
dwellers of heaven of terrible mien, waited on Mahasena along with the
Mothers. And the illustrious sovereign of the gods, desirous of victory
but believing success to be doubtful mounted his elephant Airavata and
attended by the other gods advanced towards Skanda. That mighty being
followed by all the celestials was armed with his thunderbolt. And with
the object of slaying Mahasena, he marched with terrible celestial army
of great-splendour, sounding their shrill war-cry and furnished with
various sorts of standards, with warriors encased in various armour and
armed with numerous bows and riding on various animals. When Mahasena
beheld the gloriously decked Sakra, attired in his best clothes,
advancing with the determination of slaying him, he (too on his part)
advanced to meet that chief of the celestials. O Partha, the mighty
Vasava, the lord of the celestials, then uttered a loud shout, to
encourage his warriors and marching rapidly with the view of killing
‘Agnis’ son and praised by Tridasas[75] and great Rishis, he at length
reached the abode of Kartikeya. And then he shouted out with other gods;
and Guha too in response to this, uttered a fearful war-cry resembling
the roaring of the sea. On hearing that noise, the celestial army behaved
like an agitated sea, and was stunned and fixed to the spot. And that son
of Pavaka (the Fire-god) beholding the gods come near to him with the
object of killing him, was filled with wrath, and gave out rising flame
of fire from within his mouth. And these flames destroyed the celestial
forces struggling on the ground. Their heads, their bodies, their arms
and riding animals were all burnt in that conflagration and they appeared
all on a sudden like stars displaced from their proper spheres. Thus
afflicted, the god renounced all allegiance to the thunder bolt, and
sought the protection of Pavaka’s son; and thus peace was again secured.
When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at
Skanda. It pierced him on the right side; and, O great king, it passed
through the body of that high-souled being. And from being struck with
the thunder-bolt, there arose from Skanda’s body another being--a youth
with a club in hand, and adorned with a celestial amulet. And because he
was born on account of the piercing of the thunder-bolt, he was named
Visakha. And Indra, when he beheld that another person looking like the
fierce destroying Fire-god had come into being was frightened out of his
wits and besought the protection of Skanda, with the palms of his hands
joined together (as a mark of respect). And that excellent being Skanda,
bade him renounce all fear, with his arm. The gods were then transported
with joy, and their hands too struck up.”



SECTION CCXXVII

“Markandeya continued, ‘Now hear of those terrible and curious-looking
followers of Skanda. A number of male children came into being when
Skanda was struck with the thunder-bolt,--those terrific creatures that
steal (spirit away) little children, whether born, or in the womb and a
number of female children too of great strength were born to him. Those
children adopted Visakha as their father. That adorable and dexterous
Bhadrasakha, having a face like that of a goat was at the time (of the
battle), surrounded by all his sons and daughters whom he guarded
carefully in the presence of the great mothers. And for this reason the
inhabitants of this earth call Skanda the father of Kumaras (little
children). Those persons who desire to have sons born to them, worship in
their places the powerful Rudra in the form of the Fire-god, and Uma in
the form of Swaha. And by that means they are blessed with sons. The
daughters begotten by the Fire-god, Tapa, went over to Skanda, who said
to them, ‘What can I do for you?’ Those girls replied, ‘Do us this
favour; by thy blessing, may we become the good and respected mothers of
all the world!’ He replied, ‘Be it so.’ And that liberal-minded being
repeated again and again, ‘Ye shall be divided into Siva and Asiva.’[76]
And the mothers then departed, having first established Skanda’s sonship,
Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the
seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very
turbulent son named Sisu born by the blessing of Skanda. He was reputed
as the eighth hero, born of the mothers of Skanda. But he is also known
as the ninth, when that being with the face of a goat, is included. Know
that the sixth face of Skanda was like that of a goat. That face, O king,
is situated in the middle of the six, and is regarded constantly by the
mother. That head by which Bhadrasakha created the divine energy, is
reputed to be the best of all his heads O ruler of men, these virtuous
wonderful events happened on the fifth day of the bright half of the
lunar month, and on the sixth, a very fierce and terrific battle was
fought at that place.”



SECTION CCXXVIII

“Markandeya continued, ‘Skanda was adorned with a golden amulet and
wreath, and wore a crest and a crown of gold; his eyes were
golden-coloured, and he had a set of sharp teeth; he was dressed in a red
garment and looked very handsome; he had a comely appearance, and was
endowed with all good characteristics and was the favourite of the three
worlds. He granted boons (to people who sought them) and was brave,
youthful, and adorned with bright ear-rings. Whilst he was reposing
himself, the goddess of fortune, looking like a lotus and assuming a
personal embodiment, rendered her allegiance to him. When he became thus
possessed of good fortune, that famous and delicate-looking creature
appeared to all like the moon at its full. And high-minded Brahmanas
worshipped that mighty being, and the Maharshis (great rishis) then said
as follows to Skanda, ‘O thou born of the golden egg, mayst thou be
prosperous and mayst thou become an instrument of good to the universe! O
best of the gods, although thou wast born only six nights (days) ago, the
whole world has owned allegiance to thee (within this short time), and
thou hast also allayed their fears. Therefore do thou become the Indra
(lord) of the three worlds and remove their cause of apprehension.’
Skanda replied, ‘You gentlemen of great ascetic wealth (tell me) what
Indra does with all three worlds and how that sovereign of the celestials
protects the hosts of gods unremittingly.’ The Rishis replied, ‘Indra is
the giver of strength, power, children and happiness to all creatures and
when propitiated, that Lord of the celestials bestows on all the objects
of their desire. He destroys the wicked and fulfils the desires of the
righteous; and that Destroyer of Vala assigns to all creatures their
various duties. He officiates for the sun and the moon in places where
there is no sun or moon; he even when occasion requires it, acts for
(serves the purposes of) fire, air, earth, and water. These are the
duties of Indra; his capacities are immense. Thou too art mighty;
therefore great hero, do thou become our Indra.’

Sakra said, ‘O mighty being, do thou make us happy, by becoming our lord.
Excellent being, thou art worthy of the honour; therefore shall we anoint
thee this very day.’

Skanda replied, ‘Do thou continue to rule the three worlds with
self-possession, and with thy heart bent on conquest. I shall remain thy
humble servant. I covet not thy sovereignty.’

Sakra replied, ‘Thy prowess is unrivalled, O hero, do thou therefore
vanquish the enemies of the gods. People have been struck with wonder at
thy prowess. More specially as I have been bereft of my prowess, and
defeated by thee, now if I were to act as Indra, I should not command the
respect of all creatures, and they would be busy in bringing about
dissensions between us; and then, my lord, they would become the
partisans of one or other of us. And when they formed themselves into two
distinct factions, war as before would be the result of that defection.
And in that war, thou wouldst undoubtedly defeat me without difficulty
and thyself become the lord of all worlds.’

Skanda replied, ‘Thou, O Sakra, art my sovereign, as also of the three
worlds; mayst thou be prosperous! Tell me if I can obey any commands of
thine.’

Indra replied, ‘At thy bidding, O powerful being, I shall continue to act
as Indra. And if thou hast said this deliberately and in earnest, then
hear me how thou canst gratify thy desire of serving me. Do thou, O
mighty being, take the leadership of the celestial forces accordingly.’

Skanda replied, ‘Do thou anoint me as leader, for the destruction of the
Danavas, for the good of the celestials, and for the well-being of cows
and Brahmanas.’

Markandeya continued, “Thus anointed by Indra and all other gods, and
honoured by the Maharshis, he looked grand at the moment. The golden
umbrella[77] held (over his head) looked like a halo of blazing fire.
That famous god, the Conqueror of Tripura, himself fastened the celestial
wreath of gold, of Viswakarma’s manufacture, round his neck. And, O great
man and conqueror of thine enemies, that worshipful god with the emblem
of the bull, had gone there previously with Parvati. He honoured him with
a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this
fact Skanda is called the son of Rudra. The White Mountain was formed
from discharges of Rudra’s semen virile and the sensual indulgences of
the Fire-god with the Krittikas took place on that same White Mountain.
And as Rudra was seen by all the dwellers of heaven to heap honours on
the excellent Guha (Skanda), he was for that reason reputed as the son of
Rudra. This child had his being by the action of Rudra entering into the
constitution of the Fire-god, and for this reason, Skanda came to be
known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha,
and the six wives (of the seven Rishis) were instrumental to the birth of
the great god Skanda, he was for that reason reputed as the son of Rudra.

“That son of Fire-god was clad in a pair of clean red cloths, and thus he
looked grand and resplendent like the Sun peeping forth from behind a
mass of red clouds. And the red cock given to him by the Fire-god, formed
his ensign; and when perched on the top of his chariot, it looked like
the image of the all-destroying fire. And the presiding deity of the
power which conduces to the victory of the god, and which is the director
of the exertions of all creatures, and constitutes their glory, prop and
refuge, advanced before him. And a mysterious charm entered into his
constitution the charm which manifests its powers on the battlefield.
Beauty, strength, piety, power, might, truthfulness, rectitude, devotion
to Brahmanas, freedom from illusion or perplexity, protection of
followers, destruction of foes, and care of all creatures,--these, O lord
of men, are the inborn virtues of Skanda. Thus anointed by all the gods,
he looked pleased and complacent; and dressed in his best style, he
looked beautiful like the moon at its full. The much-esteemed incantation
of Vedic hymns, the music of the celestial band, and the songs of gods
and Gandharvas then rang on all sides. And surrounded by all the
well-dressed Apsaras, and many other gay and happy-looking Pisachas and
hosts of gods, that anointed (by gods) son of Pavaka disported himself in
all his grandeur. To the dwellers of heaven, the anointed Mahasena,
appeared like the Sun rising after extinction of darkness. And then the
celestial forces looking upon him as their leader, surrounded him on all
sides in thousands. That adorable being followed by all creatures then
assumed their commands, and praised and honoured by them, he encouraged
them in return.

“The Performer of a thousand sacrifices then thought of Devasena, whom he
has rescued before. And considering that this being (Skanda) was
undoubtedly destined to be the husband of this lady by Brahma himself, he
had her brought there, dressed her with the best apparel. And the
vanquisher of Vala then said to Skanda, ‘O foremost of gods, this lady
was, even before thy birth, destined to be thy bride by that
Self-existent Being.[78] Therefore do thou duly accept her lotus-like
beautiful right hand with invocation of the (marital) hymns.’ Thus told,
he duly married her. And Vrihaspati learned in hymns performed the
necessary prayers and oblations. She who is called Shashthi, Lakshmi,
Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among
men as Devasena, the wife of Skanda. When Skanda became united to
Devasena in indissoluble bonds of matrimony, then the gods of prosperity
in her own personal embodiment began to serve him with diligence. As
Skanda attained celebrity on the fifth lunar day, that day is called
Sripanchami (or the auspicious fifth day) and as he attained his object
on the sixth, that lunar day is considered to be of great moment.”



SECTION CCXXIX

“Markandeya continued, ‘Those six ladies, the wives of the seven Rishis
when they learned that good fortune had smiled on Mahasena and that he
had been made leader of the celestial forces,[79] repaired to his camp.
Those virtuous ladies of high religious merit had been disowned by the
Rishis. They lost no time in visiting that leader of the celestial forces
and then addressed him thus, ‘We, O son, have been cast out by our
god-like husbands, without any cause. Some people spread the rumour that
we gave birth to thee. Believing in the truth of this story, they became
greatly indignant, and banished us from our sacred places. It behooves
thee now to save us from this infamy. We desire to adopt thee as our son,
so that, O mighty being, eternal bliss may be secured to us by that
favour. Do thou thus repay the obligation thou owest to us.’

“Skanda replied, ‘O ladies of faultless character, do you accordingly
become my mothers. I am your son and ye shall attain all the objects of
your desire.’

Markandeya continued, ‘Then Sakra having expressed a wish to say
something to Skanda, the latter enquired, ‘What is it?’ Being told by
Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister
of Rohini, being jealous of her seniority, has repaired to the woods to
perform austerities. And I am at a loss to find out a substitute for the
fallen star. May good luck attend on thee, do thou consult with Brahma
(for the purpose of filling up the room) of this great asterism.
Dhanishtha and other asterisms were created by Brahma, and Rohini used to
serve the purpose of one such; and consequently their number was full.
And in accordance with Sakra’s advice, Krittika was assigned a place in
the heavens, and that star presided over by Agni shines as if with seven
heads. Vinata also said to Skanda, ‘Thou art as a son to me, and entitled
to offer me the funeral cakes (at my funeral obsequies). I desire, my
son, to live with thee always.’

“Skanda replied, ‘Be it so, all honour to thee! Do thou guide me with a
mother’s affection, and honoured by thy daughter-in-law, thou shalt
always live with me.’”

“Markandeya continued, ‘Then the great mothers spoke as follows to
Skanda, ‘We have been described by the learned as the mothers of all
creatures. But we desire to be thy mothers, do thou honour us.’”

“Skanda replied, ‘Ye are all as mothers to me, and I am your son. Tell me
what I can do to please you.”’

“The mothers replied, ‘The ladies (Brahmi, Maheswari, &c.) were appointed
as mothers of the world in bygone ages. We desire, O great god, that they
be dispossessed of that dignity, and ourselves installed in their place,
and that we, instead of them, be worshipped by the world. Do thou now
restore to us those of our progeny, of whom we have been deprived, by
them on thy account.’”

“Skanda replied, ‘Ye shall not recover those that have been once given
away, but I can give you other offspring if ye like.’” The mothers
replied, ‘We desire that living with thee and assuming different shapes
we be able to eat up the progeny of those mothers and their guardians. Do
thou grant us this favour.’”

“Skanda said, ‘I can grant you progeny, but this topic on which ye have
just now dilated is a very painful one. May ye be prosperous! All honour
to you, ladies, do ye vouchsafe to them your protecting care.’”

“The mothers replied, ‘We shall protect them, O Skanda, as thou desirest.
Mayst thou be prosperous! But, O mighty being, we desire to live with
thee always.’”

“Skanda replied, ‘So long as children of the human kind do not attain the
youthful state in the sixteenth year of their age, ye shall afflict them
with your various forms, and I too shall confer on you a fierce
inexhaustible spirit. And with that ye shall live happily, worshipped by
all.’”

“Markandeya continued, ‘And then a fiery powerful being came out of the
body of Skanda for the purpose of devouring the progeny of mortal beings.
He fell down upon the ground, senseless and hungry. And bidden by Skanda,
that genius of evil assumed a terrific form. Skandapasmara is the name by
which it is known among good Brahmanas. Vinata is called the terrific
Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the
learned is the graha called Putana; that fierce and terrible looking
Rakshasa of a hideous appearance is also called the pisacha, Sita Putana.
That fierce-looking spirit is the cause of abortion in women. Aditi is
also known by the name of Revati; her evil spirit is called Raivata, and
that terrible graha also afflicts children. Diti, the mother of the
Daityas (Asuras), is also called Muhkamandika, and that terrible creature
is very fond of the flesh of little children. Those male and female
children, O Kaurava, who are said to have been begotten by Skanda, are
spirit of evil and they destroy the foetus in the womb. They (the
Kumaras) are known as the husbands of those very ladies, and children are
seized unawares by these cruel spirits. And, O king, Surabhi who is
called the mother of bovine kind by the wise is best ridden by the evil
spirit Sakuni, who in company with her, devours children on this earth.
And Sarama, the mother of dogs, also habitually kills human beings while
still in the womb. She who is the mother of all trees has her abode in a
karanja tree. She grants boons and has a placid countenance and is always
favourably disposed towards all creatures. Those persons who desire to
have children, bow down to her, who is seated in a karanja tree. These
eighteen evil spirits fond of meat and wine, and others of the same kind,
invariably take up their abode in the lying-in-room for ten days. Kadru
introduces herself in a subtle form into the body of a pregnant woman and
there she causes the destruction of the foetus, and the mother is made to
give birth to a Naga (serpent). And that mother of the Gandharvas takes
away the foetus, and for this reason, conception in woman turns out to be
abortive. The mother of the Apsaras removes the foetus from the womb, and
for this reason such conceptions are said to be stationary by the
learned. The daughter of the Divinity of the Red Sea is said to have
nursed Skanda,--she is worshipped under the name of Lohitayani on Kadamva
trees. Arya acts the same part among female beings, as Rudra does among
male ones. She is the mother of all children and is distinctly worshipped
for their welfare. These that I have described are the evil spirits
presiding over the destinies of young children, and until children attain
their sixteenth year, these spirits exercise their influence for evil,
and after that, for good. The whole body of male and female spirits that
I have now described are always denominated by men as the spirits of
Skanda. They are propitiated with burnt offerings, ablutions, unguents,
sacrifices and other offerings, and particularly by the worship of
Skanda. And, O king, when they are honoured and worshipped with due
reverence, they bestow on men whatever is good for them, as also valour
and long life. And now having bowed down to Maheswara, I shall describe
the nature of those spirits who influence the destinies of men after they
have attained their sixteenth year.

“The man who beholds gods while sleeping, or in a wakeful state soon
turns mad, and the spirit under whose influence these hallucinations take
place is called the celestial spirit. When a person beholds his dead
ancestors while he is seated at ease, or lying in his bed, he soon loses
his reason, and the spirit which causes this illusion of sensible
perception, is called the ancestral spirit. The man who shows disrespect
to the Siddhas and who is cursed by them in return, soon runs mad and the
evil influence by which this is brought about, is called the Siddha
spirit. And the spirit by whose influence a man smells sweet odour, and
becomes cognisant of various tastes (when there are no odoriferous or
tasteful substances about him) and soon becomes tormented, is called the
Rakshasa spirit. And the spirit by whose action celestial musicians
(Gandharvas) blend their existence into the constitution of a human
being, and make him run mad in no time, is called the Gandharva spirit.
And that evil spirit by whose influence men are always tormented by
Pisachas, is called the Paisacha spirit. When the spirit of Yakshas
enters into the system of a human being by some accident, he loses his
reason immediately, and such a spirit is called the Yaksha spirit. The
man who loses his reason on account of his mind being demoralised with
vices, runs mad in no time, and his illness must be remedied according to
methods prescribed in the Sastras. Men also run mad from perplexity, from
fear, as also on beholding hideous sights. The remedy lies in quieting
their minds. There are three classes of spirits, some are frolicsome,
some are gluttonous, and some sensual. Until men attain the age of three
score and ten, these evil influences continue to torment them, and then
fever becomes the only evil spirit that afflicts sentient beings. These
evil spirits always avoid those who have subdued their senses, who are
self-restrained, of cleanly habits, god-fearing and free from laziness
and contamination. I have thus described to thee, O king, the evil
spirits that mould the destinies of men. Thou who art devoted to
Maheswara art never troubled by them.”



SECTION CCXXX

Markandeya continued, “When Skanda had bestowed these powers, Swaha
appeared to him and said, ‘Thou art my natural son,--I desire that thou
shalt grant exquisite happiness to me.”

“Skanda replied, ‘What sort of happiness dost thou wish to enjoy?’”

“Swaha replied, ‘O mighty being, I am the favourite daughter of Daksha,
by name Swaha; and from my youthful days I have been in love with
Hutasana (the Fire-god); but that god, my son, does not understand my
feelings. I desire to live for ever with him (as his wife).’”

“Skanda replied, ‘From this day, lady, all the oblations that men of
virtuous character, who swerve not from the path of virtue, will offer to
their gods or ancestors with incantation of purifying hymns by Brahmanas,
shall always be offered (through Agni) coupled with the name of Swaha,
and thus, excellent lady, wilt thou always live associated with Agni, the
god of fire.’”

“Markandeya continued, Thus addressed and honoured by Skanda, Swaha was
greatly pleased; and associated with her husband Pavaka (the Fire-god),
she honoured him in return.’”

“Then Brahma, the lord of all creatures, said to Mahasena, ‘Do thou go
and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing
with Agni (the Fire-god) and Uma with Swaha have combined to make thee
invincible for the well-being of all creatures. And the semen of the
high-souled Rudra cast into the reproductive organ of Uma was thrown back
upon this hill, and hence the twin Mujika and Minjika came into being. A
portion of it fell into the Blood Sea, another portion, into the rays of
the sun, another upon the earth and thus was it distributed in five
portions. Learned men ought to remember that these thy various and
fierce-looking followers living on the flesh of animals were produced
from the semen’. ‘Be it so,’ so saying, the high-souled Mahasena with
fatherly love, honoured his father Maheswara.”

“Markandeya continued, ‘Men who are desirous of acquiring wealth, should
worship those five classes of spirits with the sun flower, and for
alleviation of diseases also worship must be rendered to them. The twin
Mujika and Minjika begotten by Rudra must always be respected by persons
desiring the welfare of little children; and persons who desire to have
children born to them must always worship those female spirits who live
on human flesh and are produced in trees. Thus all Pisachas are said to
be divided into innumerable classes. And now, O king, listen to the
origin of the bells and standards of Skanda. Airavata (Indra’s elephant)
is known to have had two bells of the name of Vaijayanti, and the
keen-witted Sakra had them brought to him, and personally gave them to
Guha. Visakha took one of those bells and Skanda the other. The standards
of both Kartikeya and Visakha were of a red colour. That mighty god
Mahasena was pleased with the toys that had been given to him by the
gods. Surrounded by hosts of gods and Pisachas and seated on the Golden
Mountain, he looked splendid in all the grandeur of prosperity. And that
mountain covered with fine forests, also looked grand in his
companionship, just as the Mandara hill abounding with excellent caves
shines with the rays of the sun. The White Mountain was adorned with
whole tracts of wood-land covered with blossoming Santanaka flowers and
with forests of Karavira, Parijata, Jana and Asoke trees,--as also with
wild tracts overgrown with Kadamva trees; and it abounded with herds of
celestial deer and flocks of celestial birds. And the rumbling of clouds
serving the purpose of musical instruments sounded like the murmur of an
agitated sea, and celestial Gandharvas and Apsaras began to dance. And
there arose a great sound of joy from the merriment of all creatures.
Thus the whole world with Indra himself seemed to have been transferred
to the White Mountain. And all the people began to observe Skanda with
satisfaction in their looks, and they did not at all feel tired of doing
so.”

Markandeya continued, “When that adorable son of the Fire-god was
anointed as leader of the celestial army, that grand and happy lord, Hara
(Mahadeva) riding with Parvati in a chariot shining with sunlike
refulgence repaired to a place called Bhadravata. His excellent chariot
was drawn by a thousand lions and managed by Kala. They passed through
blank space, and seemed as if they were about to devour the sky; and
striking terror into the heart of all creatures in the mobile divisions
of the worlds, those maned beasts flitted through the air, uttering
fearful growls. And that lord of all animals (Mahadeva) seated in that
chariot with Uma, looked like the sun with flames of lightning
illuminating masses of clouds begirt with Indra’s bow (rainbow). He was
preceded by that adorable Lord of riches riding on the backs of human
beings with his attendant Guhyakas riding in his beautiful car Pushpaka.
And Sakra too riding on his elephant Airavata and accompanied by other
gods brought up the rear of Mahadeva, the granter of boons, marching in
this way at the head of the celestial army. And the great Yaksha Amogha
with his attendants--the Jambhaka Yakshas and other Rakshasas decorated
with garlands of flowers--obtained a place in the right wing of his army;
and many gods of wonderful fighting powers in company with the Vasus and
the Rudras, also marched with the right division of his army. And the
terrible-looking Yama too in company with Death marched with him.
(followed by hundreds of terrible diseases); and behind him was carried
the terrible, sharp-pointed, well-decorated trident of Siva, called
Vijaya. And Varuna, the adorable lord of waters with his terrible
Pasa,[80] and surrounded by numerous aquatic animals, marched slowly with
the trident. And the trident Vijaya was followed by the Pattisa[81] of
Rudra guarded by maces, balls, clubs and other excellent weapons. And the
Pattisa, O king, was followed by the bright umbrella of Rudra and the
Kamandalu served by the Maharshis; and on it progressed in the company of
Bhrigu, Angiras and others. And behind all these rode Rudra in his white
chariot, re-assuring the gods with the exhibition of his powers. And
rivers and lakes and seas, Apsaras, Rishis, Celestials, Gandharvas and
serpents, stars, planets, and the children of gods, as also many women,
followed him in his train. These handsome-looking ladies proceeded
scattering flowers all around; and the clouds marched, having made their
obeisance to that god (Mahadeva) armed with the Pinaka bow. And some of
them held a white umbrella over his head, and Agni (the Fire god) and
Vayu (the god of winds) busied themselves with two hairy fans (emblems of
royalty). And, O king, he was followed by the glorious Indra accompanied
by the Rajarshis, and singing the praise of that god with the emblem of
the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady called Mitra
in company with Savitri, all proceeded in the train of Parvati, as also
all the Vidyas (presiding deities of all branches of knowledge) that were
created by the learned. The Rakshasa spirit who delivers to different
battalions the commands which are implicitly obeyed by Indra and other
gods, advanced in front of the army as standard-bearer. And that foremost
of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in
places where corpses are burnt, and who is agreeable to all people,
marched with them merrily, at one time going ahead of the army, and
falling behind again at another, his movements being uncertain. Virtuous
actions are the offerings with which the god Rudra is worshipped by
mortals. He who is also called Siva, the omnipotent god, armed with the
Pinaka bow, is Maheswara. He is worshipped in various forms.

“The son of Krittika, the leader of the celestial army, respectful to
Brahmanas, surrounded by the celestial forces, also followed that lord of
the gods. And then Mahadeva said these weighty words to Mahasena, ‘Do
thou carefully command the seventh army corps of the celestial forces.’

“Skanda replied, ‘Very well, my lord! I shall command the seventh army
corps. Now tell me quickly if there is anything else to be done.’

“Rudra said, ‘Thou shall always find me in the field of action. By
looking up to me and by devotion to me shalt thou attain great welfare.’

“Markandeya continued, ‘With these words Maheswara received him in his
embrace, and then dismissed him. And, O great king, after the dismissal
of Skanda, prodigies of various kinds occurred to disturb the equanimity
of the gods.’

“The firmament with the stars was in a blaze, and the whole universe in a
state of utter confusion. The earth quaked and gave forth a rumbling
sound, and darkness overspread the whole world. Then observing this
terrible catastrophe, Sankara with the estimable Uma, and the celestials
with the great Maharshis, were much exercised in mind. And when they had
fallen into this state of confusion, there appeared before them a fierce
and mighty host armed with various weapons, and looking like a mass of
clouds and rocks. Those terrible and countless beings, speaking different
languages directed their movements towards the point where Sankara and
the celestials stood. They hurled into the ranks of the celestial army
flights of arrows in all directions, masses of rock, maces, sataghnis,
prasas and parighas. The celestial army was thrown into a state of
confusion by a shower of these terrible weapons and their ranks were seen
to waver. The Danavas made a great havoc by cutting up their soldiers,
horses, elephants, chariots and arms. And the celestial troops then
seemed as if they were about to turn their backs upon the enemy. And
numbers of them fell, slain by the Asuras, like large trees in a forest
burnt in a conflagration. Those dwellers of heaven fell with their heads,
separated from their bodies, and having none to lead them in that fearful
battle, they were slaughtered by the enemy. And then the god Purandara
(Indra), the slayer of Vala, observing that they were unsteady and
hard-pressed by the Asuras, tried to rally them with this speech, ‘Do not
be afraid, ye heroes, may success attend your efforts! Do ye all take up
your arms, and resolve upon manly conduct, and ye will meet with no more
misfortune, and defeat those wicked and terrible-looking Danavas. May ye
be successful! Do ye fall upon the Danavas with me.’

“The dwellers of heaven were re-assured on hearing this speech from
Sakra; and under his leadership, they again rushed against the Danavas.
And then the thirty-three crores of gods and all the powerful Marutas and
the Sadhyas with the Vasus returned to the charge. And the arrows which
they angrily discharged against the enemy drew a large quantity of blood
from the bodies of the Daityas and of their horses and elephants. And
those sharp arrows passing through their bodies fell upon the ground,
looking like so many snakes falling from the sides of a hill. And, O
king, the Daityas pierced by those arrows fell fast on all sides, looking
like so many detached masses of clouds. Then the Danava host, struck with
panic at that charge of the celestials on the field of battle, wavered at
that shower of various weapons. Then all the gods loudly gave vent to
their joy, with arms ready to strike; and the celestial bands too struck
up various airs. Thus took place that encounter, so fearful to both
sides: for all the battle-field was covered with blood and strewn with
the bodies of both gods and Asuras. But the gods were soon worsted all on
a sudden, and the terrible Danavas again made a great havoc of the
celestial army. Then the Asuras, drums struck up and their shrill bugles
were sounded; and the Danava chiefs yelled their terrific war-cry.

“Then a powerful Danava, taking a huge mass of rock in his hands, came
out of that terrible Daitya army. He looked like the sun peering forth
from against a mass of dark clouds. And, O king, the celestials,
beholding that he was about to hurl that mass of rock at them, fled in
confusion. But they were pursued by Mahisha, who hurled that hillock at
them. And, O lord of the world, by the falling of that mass of rock, ten
thousand warriors of the celestial army were crushed to the ground and
breathed their last. And this act of Mahisha struck terror into the
hearts of the gods, and with his attendant Danavas he fell upon them like
a lion attacking a herd of deer. And when Indra and the other celestials
observed that Mahisha was advancing to the charge, they fled, leaving
behind their arms and colours. And Mahisha was greatly enraged at this,
and he quickly advanced towards the chariot of Rudra; and reaching near,
he seized its pole with his hands. And when Mahisha in a fit of rage had
thus seized the chariot of Rudra, all the Earth began to groan and the
great Rishis lost their senses. And Daityas of huge proportions, looking
like dark clouds, were boisterous with joy, thinking that victory was
assured to them. And although that adorable god (Rudra) was in that
plight, yet he did not think it worth while to kill Mahisha in battle; he
remembered that Skanda would deal the deathblow to that evil-minded
Asura. And the fiery Mahisha, contemplating with satisfaction the prize
(the chariot of Rudra) which he had secured, sounded his war-cry, to the
great alarm of the gods and the joy of the Daityas. And when the gods
were in that fearful predicament, the mighty Mahasena, burning with
anger, and looking grand like the Sun advanced to their rescue. And that
lordly being was clad in blazing red and decked with a wreath of red
flowers. And cased in armour of gold he rode in a gold-coloured chariot
bright as the Sun and drawn by chestnut horses. And at his sight the army
of the daityas was suddenly dispirited on the field of battle. And, O
great king, the mighty Mahasena discharged a bright Sakti for the
destruction of Mahisha. That missile cut off the head of Mahisha, and he
fell upon the ground and died. And his head massive as a hillock, falling
on the ground, barred the entrance to the country of the Northern Kurus,
extending in length for sixteen Yojanas though at present the people of
that country pass easily by that gate.

“It was observed both by the gods and the Danavas that Skanda hurled his
sakti again and again on the field of battle, and that it returned to his
hands, after killing thousands of the enemy’s forces. And the terrible
Danavas fell in large numbers by the arrows of the wise Mahasena. And
then a panic seized them, and the followers of Skanda began to slay and
eat them up by thousands and drink their blood. And they joyously
exterminated the Danavas in no time, just as the sun destroys darkness,
or as fire destroys a forest, or as the winds drive away the clouds. And
in this manner the famous Skanda defeated all his enemies. And the gods
came to congratulate him, and he, in turn, paid his respects to
Maheswara. And that son of Krittika looked grand like the sun in all the
glory of his effulgence. And when the enemy was completely defeated by
Skanda and when Maheswara left the battle-field, Purandara embraced
Mahasena and said to him, ‘This Mahisha, who was made invincible by the
favour of Brahma hath been killed by thee. O best of warriors, the gods
were like grass to him. O strong-limbed hero, thou hast removed a thorn
of the celestials. Thou hast killed in battle hundreds of Danavas equal
in valour to Mahisha who were all hostile to us, and who used to harass
us before. And thy followers too have devoured them by hundreds. Thou
art, O mighty being, invincible in battle like Uma’s lord; and this
victory shall be celebrated as thy first achievement, and thy fame shall
be undying in the three worlds. And, O strong-armed god, all the gods
will yield their allegiance to thee.’ Having spoken thus to Mahasena, the
husband of Sachi left the place accompanied by the gods and with the
permission of the adorable three-eyed god (Siva). And Rudra returned to
Bhadravata, and the celestials too returned to their respective abodes.
And Rudra spoke, addressing the gods, ‘Ye must render allegiance to
Skanda just as ye do unto me.’ And that son of the Fire-god, having
killed the Danavas hath conquered the three worlds, in one day, and he
hath been worshipped by the great Rishis. The Brahmana who with due
attention readeth this story of the birth of Skanda, attaineth to great
prosperity in this world and the companionship of Skanda hereafter.”

Yudhishthira said, “O good and adorable Brahmana, I wish to know the
different names of that high-souled being, by which he is celebrated
throughout the three worlds.”

Vaisampayana continued, “Thus addressed by the Pandava in that assembly
of Rishis, the worshipful Markandeya of high ascetic merit replied,
‘Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame),
Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The
virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The
slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The
fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in
speech), Bhuvaneswara (The lord of the universe), Sisu (The child),
Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna (The
bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of
being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The
favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder
of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The
doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya
(True favourite of Shashthi), Pavitra (The holy), Matrivatsala (The
reverencer of his mother), Kanya-bhartri (The protector of virgins),
Vibhakta (Diffused over the universe), Swaheya (The son of Swaha),
Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader),
Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda),
Suduschara (Difficult of propitiation), Suvrata (Of excellent vows),
Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin
(The ranger of skies), Brahmacharin (The chaste), Sura (The brave),
Saravanodbhava (Born in a forest of heath), Viswamitra priya (The
favourite of Viswamitra), Devasena-priya (The lover of Devasena),
Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of
agreeable things)--these are the divine names of Kartikeya. Whoever
repeateth them, undoubtedly secureth fame, wealth, and salvation.”

‘Markandeya continued, “O valiant scion of Kuru’s race, I shall now with
due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha
who is worshipped by gods and Rishis, enumerating his other titles of
distinction: do thou listen to them: Thou art devoted to Brahma, begotten
of Brahma, and versed in the mysteries of Brahma. Thou art called
Brahmasaya, and thou art the foremost of those who are possessed of
Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and
art versed in the great mystery of Brahma and the leader of the
Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of
the holy, and art invoked in hymns and celebrated as the six-flamed fire.
Thou art the year, thou art the six seasons, thou art the months, the
(lunar) half months, the (solar) declinations, and the cardinal points of
space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou
hast a thousand faces and a thousand arms. Thou art the ruler of the
universe, thou art the great Oblation, and thou art the animating spirit
of all the gods and the Asuras. Thou art the great leader of armies. Thou
art Prachanda (furious), thou art the Lord, and thou art the great master
and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform),
Sahasratusti (a thousand times content), Sahasrabhuk (devourer of
everything), and Sahasrapad (of a thousand legs), and thou art the earth
itself. Thou art possessed of infinite forms and thousand heads and great
strength. According to thine own inclinations thou hast appeared as the
son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play
with the cock and assume different forms according to thy will. Thou art
Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and
Indra, for all time. Thou art mighty, the most eternal of all eternal
things, and the lord of all lords. Thou art the progenitor of Truth, the
destroyer of Diti’s progeny (Asuras), and the great conqueror of the
enemies of the celestials. Thou art the personation of virtue and being
thyself vast and minute, thou art acquainted with the highest and lowest
points of virtuous acts, and the mysteries of Brahma. O foremost of all
gods and high-souled lord of the Universe, this whole creation is
over-spread with thy energy! I have thus prayed to thee according to the
best of my power. I salute thee who art possessed of twelve eyes and many
hands. Thy remaining attributes transcend my powers of comprehension!’

The Brahmana who with due attention readeth this story of the birth of
Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate
men, attaineth to wealth, long life, fame, children, as also victory,
prosperity and contentment, and the companionship of Skanda.”



SECTION CCXXXI

(Draupadi-Satyabhama Samvada)

Vaisampayana said, “After those Brahmanas and the illustrious sons of
Pandu had taken their seats, Draupadi and Satyabhama entered the
hermitage. And with hearts full of joy the two ladies laughed merrily and
seated themselves at their ease. And, O king, those ladies, who always
spake sweetly to each other, having met after a long time, began to talk
upon various delightful topics arising out of the stories of the Kurus
and the Yadus. And the slender-waisted Satyabhama, the favourite wife of
Krishna and the daughter of Satrajit, then asked Draupadi in private,
saying, ‘By what behaviour is it, O daughter of Drupada, that thou art
able to rule the sons of Pandu--those heroes endued with strength and
beauty and like unto the Lokapalas themselves? Beautiful lady, how is it
that they are so obedient to thee and are never angry with thee? Without
doubt the sons of Pandu, O thou of lovely features, are ever submissive
to thee and watchful to do thy bidding! Tell me, O lady, the reason of
this. Is it practice of vows, or asceticism, or incantation or drug at
the time of the bath (in season) or the efficacy of science, or the
influence of youthful appearance, or the recitation of particular
formulae, or Homa, or collyrium and other medicaments? Tell me now, O
princess of Panchala, of that blessed and auspicious thing by which, O
Krishna, Krishna may ever be obedient to me.”

“When the celebrated Satyabhama, having said this, ceased, the chaste and
blessed daughter of Drupada answered her, saying, ‘Thou askedest me, O
Satyabhama, of the practices of women that are wicked. How can I answer
thee, O lady, about the cause that is pursued by wicked females? It doth
not become thee, lady, to pursue the questions, or doubt me, after this,
for thou art endued with intelligence and art the favourite wife of
Krishna. When the husband learns that his wife is addicted to
incantations and drugs, from that hour he beginneth to dread her like a
serpent ensconced in his sleeping chamber. And can a man that is troubled
with fear have peace, and how can one that hath no peace have happiness?
A husband can never be made obedient by his wife’s incantations. We hear
of painful diseases being transmitted by enemies. Indeed, they that
desire to slay others, send poison in the shape of customary gifts, so
that the man that taketh the powders so sent, by tongue or skin, is,
without doubt, speedily deprived of life. Women have sometimes caused
dropsy and leprosy, decrepitude and impotence and idiocy and blindness
and deafness in men. These wicked women, ever treading in the path of
sin, do sometimes (by these means) injure their husbands. But the wife
should never do the least injury to her lord. Hear now, O illustrious
lady, of the behaviour I adopt towards the high-souled sons of Pandu.
Keeping aside vanity, and controlling desire and wrath, I always serve
with devotion the sons of Pandu with their wives. Restraining jealousy,
with deep devotion of heart, without a sense of degradation at the
services I perform, I wait upon my husbands. Ever fearing to utter what
is evil or false, or to look or sit or walk with impropriety, or cast
glances indicative of the feelings of the heart, do I serve the sons of
Pritha--those mighty warriors blazing like the sun or fire, and handsome
as the moon, those endued with fierce energy and prowess, and capable of
slaying their foes by a glance of the eye. Celestial, or man, or
Gandharva, young or decked with ornaments, wealthy or comely of person,
none else my heart liketh. I never bathe or eat or sleep till he that is
my husband hath bathed or eaten or slept,--till, in fact, our attendants
have bathed, eaten, or slept. Whether returning from the field, the
forest, or the town, hastily rising up I always salute my husband with
water and a seat. I always keep the house and all household articles and
the food that is to be taken well-ordered and clean. Carefully do I keep
the rice, and serve the food at the proper time. I never indulge in angry
and fretful speech, and never imitate women that are wicked. Keeping
idleness at distance I always do what is agreeable. I never laugh except
at a jest, and never stay for any length of time at the house-gate. I
never stay long in places for answering calls of nature, nor in
pleasure-gardens attached to the house. I always refrain from laughing
loudly and indulging in high passion, and from everything that may give
offence. Indeed, O Satyabhama, I always am engaged in waiting upon my
lords. A separation from my lords is never agreeable to me. When my
husband leaveth home for the sake of any relative, then renouncing
flowers and fragrant paste of every kind, I begin to undergo penances.
Whatever my husband drinketh not, whatever my husband eateth not,
whatever my husband enjoyeth not, I ever renounce. O beautiful lady,
decked in ornaments and ever controlled by the instruction imparted to
me, I always devotedly seek the good of my lord. Those duties that my
mother-in-law had told me of in respect of relatives, as also the duties
of alms-giving, of offering worship to the gods, of oblations to the
diseased, of boiling food in pots on auspicious days for offer to
ancestors and guests of reverence and service to those that deserve our
regards, and all else that is known to me, I always discharge day and
night, without idleness of any kind. Having with my whole heart recourse
to humility and approved rules I serve my meek and truthful lords ever
observant of virtue, regarding them as poisonous snakes capable of being
excited at a trifle. I think that to be eternal virtue for women which is
based upon a regard for the husband. The husband is the wife’s god, and
he is her refuge. Indeed, there is no other refuge for her. How can,
then, the wife do the least injury to her lord? I never, in sleeping or
eating or adorning any person, act against the wishes of my lord, and
always guided by my husbands, I never speak ill of my mother-in-law. O
blessed lady, my husbands have become obedient to me in consequence of my
diligence, my alacrity, and the humility with which I serve superiors.
Personally do I wait every day with food and drink and clothes upon the
revered and truthful Kunti--that mother of heroes. Never do I show any
preference for myself over her in matters of food and attire, and never
do I reprove in words that princess equal unto the Earth herself in
forgiveness. Formerly, eight thousand Brahmanas were daily fed in the
palace of Yudhishthira from off plates of gold. And eighty thousand
Brahmanas also of the Snataka sect leading domestic lives were
entertained by Yudhishthira with thirty serving-maids assigned to each.
Besides these, ten thousand yatis with the vital seed drawn up, had their
pure food carried unto them in plates of gold. All these Brahamanas that
were the utterers of the Veda, I used to worship duly with food, drink,
and raiment taken from stores only after a portion thereof had been
dedicated to the Viswadeva.[82] The illustrious son of Kunti had a
hundred thousand well-dressed serving-maids with bracelets on arms and
golden ornaments on necks, and decked with costly garlands and wreaths
and gold in profusion, and sprinkled with sandal paste. And adorned with
jewels and gold they were all skilled in singing and dancing. O lady, I
knew the names and features of all those girls, as also what they are and
what they were, and what they did not. Kunti’s son of great intelligence
had also a hundred thousand maid-servants who daily used to feed guests,
with plates of gold in their hands. And while Yudhishthira lived in
Indraprastha a hundred thousand horses and a hundred thousand elephants
used to follow in his train. These were the possessions of Yudhisthira
while he ruled the earth. It was I however, O lady, who regulated their
number and framed the rules to be observed in respect of them; and it was
I who had to listen to all complaints about them. Indeed, I knew
everything about what the maid-servants of the palace and other classes
of attendants, even the cow-herds and the shepherds of the royal
establishment, did or did not. O blessed and illustrious lady, it was I
alone amongst the Pandavas who knew the income and expenditure of the
king and what their whole wealth was. And those bulls among the Bharatas,
throwing upon me the burden of looking after all those that were to be
fed by them, would, O thou of handsome face, pay their court to me. And
this load, so heavy and incapable of being borne by persons of evil
heart, I used to bear day and night, sacrificing my ease, and all the
while affectionately devoted to them. And while my husbands were engaged
in the pursuit of virtue, I only supervised their treasury inexhaustible
like the ever-filled receptacle of Varuna. Day and night bearing hunger
and thirst, I used to serve the Kuru princes, so that my nights and days
were equal to me. I used to wake up first and go to bed last. This, O
Satyabhama, hath ever been my charm for making my husbands obedient to
me! This great art hath ever been known to me for making my husbands
obedient to me. Never have I practised the charms of wicked women, nor do
I ever wish to practise them.”

Vaisampayana continued, “Hearing those words of virtuous import uttered
by Krishna, Satyabhama, having first reverenced the virtuous princess of
Panchala, answered saying, ‘O princess of Panchala, I have been guilty, O
daughter of Yajnasena, forgive me! Among friends, conversations in jest
arise naturally, and without premeditation.”



SECTION CCXXXII

“Draupadi said, ‘I shall now indicate to thee, for attracting the heart
of thy husbands a way that is free from deceit. By adopting it duly, dear
friend, thou will be able to draw away thy lord from other females. In
all the worlds, including that of the celestials, there is no god equal,
O Satyabhama, unto the husband. When he is gratified with thee, thou
mayst have (from thy husband) every object of desire; when he is angry,
all these may be lost. It is from her husband that the wife obtaineth
offspring and various articles of enjoyment. It is from thy husband that
thou mayst have handsome beds and seats, and robes and garlands, and
perfumes, and great fame and heaven itself hereafter. One cannot obtain
happiness here by means that are easy. Indeed, the woman that is chaste,
obtains weal with woe. Always adore Krishna, therefore, with friendship
and love physical sufferings. And do thou also act in a way, by offering
handsome seats and excellent garlands and various perfumes and prompt
service, that he may be devoted to thee, thinking, ‘I am truly loved by
her!’ Hearing the voice of thy lord at the gate, rise thou up from thy
seat and stay in readiness within the room. And as soon as thou seest him
enter thy chamber, worship him by promptly offering him a seat and water
to wash his feet. And even when he commands a maidservant to do anything,
get thou up and do it thyself. Let Krishna understand this temper of thy
mind and know that thou adorest him with all thy heart. And, O
Satyabhama, whatever thy lord speaketh before thee, do not blab of it
even if it may not deserve concealment,--for if any of thy co-wives were
to speak of it unto Vasudeva, he might be irritated with thee. Feed thou
by every means in thy power those that are dear and devoted to thy lord
and always seek his good. Thou shouldst, however, always keep thyself
aloof from those that are hostile to and against thy lord and seek to do
him injury, as also from those that are addicted to deceit. Foregoing all
excitement and carelessness in the presence of men, conceal thy
inclinations by observing silence, and thou shouldst not stay or converse
in private even with thy sons, Pradyumna and Samva. Thou shouldst form
attachments with only such females as are high-born and sinless and
devoted to their lords, and thou shouldst always shun women that are
wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle.
Behaviour such as this is reputable and productive of prosperity; and
while it is capable of neutralising hostility, it also leadeth to heaven.
Therefore, worship thou thy husband, decking thyself in costly garlands
and ornaments and smearing thyself with unguents and excellent perfumes.”



SECTION CCXXXIII

Vaisampayana said, “Then Kesava, the slayer of Madhu, also called
Janardana, having conversed on various agreeable themes with the
illustrious sons of Pandu and with those Brahmanas that were headed by
Markandeya and having bid them farewell, mounted his car and called for
Satyabhama. And Satyabhama then, having embraced the daughter of Drupada,
addressed her in these cordial words expressive of her feelings towards
her: ‘O Krishna, let there be no anxiety, no grief, for thee! Thou hast
no cause to pass thy nights in sleeplessness, for thou wilt surely obtain
back the earth subjugated by thy husbands, who are all equal unto the
gods. O thou of black eyes, women endued with such disposition and
possessed of such auspicious marks, can never suffer misfortune long. It
hath been heard by me that thou shall, with thy husbands, certainly enjoy
this earth peacefully and freed from all thorns! And, O daughter of
Drupada, thou shalt certainly behold the earth ruled by Yudhishthira
after the sons of Dhritarashtra have been slain and the deeds of their
hostility avenged! Thou wilt soon behold those wives of the Kurus, who,
deprived of sense by pride, laughed at thee while on thy way to exile,
themselves reduced to a state of helplessness and despair! Know them all,
O Krishna, that did thee any injury while thou wert afflicted, to have
already gone to the abode of Yama. Thy brave sons, Prativindhya by
Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and
Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have
become skilled in weapons. Like Abhimanyu they are all staying at
Dwaravati, delighted with the place. And Subhadra also, cheerfully and
with her whole soul, looketh after them like thee, and like thee joyeth
in them and deriveth much happiness from them. Indeed, she grieveth in
their griefs and joyeth in their joys. And the mother of Pradyumna also
loveth them with her whole soul. And Kesava with his sons Bhanu and
others watcheth over them with especial affection. And my mother-in-law
is ever attentive in feeding and clothing them. And the Andhakas and
Vrishnis, including Rama and others, regard them with affection. And, O
beautiful lady, their affection for thy sons is equal unto what they feel
for Pradyumna.

“Having said these agreeable and truthful and cordial words, Satyabhama
desired to go to Vasudeva’s car. And the wife of Krishna then walked
round the queen of the Pandavas. And having done so the beautiful
Satyabhama mounted the car of Krishna. And the chief of the Yadavas,
comforting Draupadi with a smile and causing the Pandavas to return, set
out for his own city, with swift horses (yoked unto his car).”



SECTION CCXXXIV

(Ghosha-yatra Parva)

Janamejaya said, “While those foremost of men--the sons of Pritha--were
passing their days in the forest exposed to the inclemencies of the
winter, the summer, the wind and the sun, what did they do, O Brahmana,
after they had reached the lake and woods going by the name of Dwaita?”

Vaisampayana said, “After the sons of Pandu had arrived at that lake,
they chose a residence that was removed from the habitations of men. And
they began to roam through delightful woods and ever charming mountains
and picturesque river-valleys. And after they had taken up their
residence there, many venerable ascetics endued with Vedic lore often
came to see them. And those foremost of men always received those
Veda-knowing Rishis with great respect. And one day there came unto the
Kaurava princes a certain Brahmana who was well known on earth for his
powers of speech. And having conversed with the Pandavas for a while, he
went away as pleased him to the court of the royal son of Vichitravirya.
Received with respect by that chief of the Kurus, the old king, the
Brahmana took his seat; and asked by the monarch he began to talk of the
sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen
into severe misery, had become emaciated and reduced owing to exposure to
wind and sun. And that Brahmana also talked of Krishna who was
overwhelmed with suffering and who then had become perfectly helpless,
although she had heroes for her lords. And hearing the words of that
Brahmana, the royal son of Vichitravirya became afflicted with grief, at
the thought of those princes of royal lineage then swimming in a river of
sorrow. His inmost soul afflicted with sorrow and trembling all over with
sighs, he quieted himself with a great effort, remembering that
everything had arisen from his own fault. And the monarch said, ‘Alas,
how is it that Yudhishthira who is the eldest of my sons, who is truthful
and pious and virtuous in his behaviour, who hath not a foe, who had
formerly slept on beds made of soft Ranku skins, sleepeth now on the bare
ground! Alas, wakened formerly by Sutas and Magadhas and other singers
with his praises, melodiously recited every morning, that prince of the
Kuru race, equal unto Indra himself, is now waked from the bare ground
towards the small hours of the night by a multitude of birds! How doth
Vrikodara, reduced by exposure to wind and sun and filled with wrath,
sleep, in the presence of the princess of Panchala, on the bare ground,
unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna,
who is incapable of bearing pain, and who, though obedient to the will of
Yudhishthira, yet feeleth himself to be pierced over all by the
remembrance of his wrongs, sleepeth not in the night! Beholding the twins
and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without
doubt, sigheth like a serpent of fierce energy and sleepeth not from
wrath in the night! The twins also, who are even like a couple of blessed
celestials in heaven sunk in woe though deserving of bliss, without doubt
pass their nights in restless wakefulness restrained (from avenging their
wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal
to the Wind-god himself in strength, without doubt, sigheth and
restraineth his wrath, being tied through his elder brother in the bonds
of truth! Superior in battle to all warriors, he now lieth quiet on the
ground, restrained by virtue and truth, and burning to slay my children,
he bideth his time. The cruel words that Dussasana spoke after
Yudhishthira had been deceitfully defeated at dice, have sunk deep into
Vrikodara’s heart, and are consuming him, like a burning bundle of straw
consuming a fagot of dry wood! The son of Dharma never acteth sinfully;
Dhananjaya also always obeyeth him; but Bhima’s wrath, in consequence of
a life of exile, is increasing like a conflagration assisted by the wind!
That hero, burning with rage such as that, squeezeth his hands and
breatheth hot and fierce sighs, as if consuming therewith my sons and
grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like
Yama and Kala themselves; scattering their shafts, which are like unto
thunder-bolts, they exterminate in battle the ranks of the enemy. Alas
Duryodhana, and Sakuni, and the Suta’s son, and Dussasana also of wicked
soul, in robbing the Pandavas of their kingdom by means of dice, seem to
behold the honey alone without marking the terrible ruin. A man having
acted rightly or wrongly, expecteth the fruit of those acts. The fruit,
however, confounding him, paralyses him fully. How can man, thereof, have
salvation? If the soil is properly tilled, and the seed sown therein, and
if the god (of rain) showereth in season, still the crop may not grow.
This is what we often hear. Indeed, how could this saying be true unless,
as I think, it be that everything here is dependent on Destiny? The
gambler Sakuni hath behaved deceitfully towards the son of Pandu, who
ever acteth honestly. From affection for my wicked sons I also have acted
similarly. Alas, it is owing to this that the hour of destruction hath
come for the Kurus! Oh, perhaps, what is inevitable must happen! The
wind, impelled or not, will move. The woman that conceives will bring
forth. Darkness will be dispelled at dawn, and day disappear at evening!
Whatever may be earned by us or others, whether people spend it or not,
when the time cometh, those possessions of ours do bring on misery. Why
then do people become so anxious about earning wealth? If, indeed, what
is acquired is the result of fate, then should it be protected so that it
may not be divided, nor lost little by little, nor permitted to flow out
at once, for if unprotected, it may break into a hundred fragments. But
whatever the character of our possessions, our acts in the world are
never lost. Behold what the energy of Arjuna is, who went into the abode
of Indra from the woods! Having mastered the four kinds of celestial
weapons he hath come back into this world! What man is there who, having
gone to heaven in his human form, wisheth to come back? This would never
have been but because he seeth innumerable Kurus to be at the point of
death, afflicted by Time! The bowman is Arjuna, capable of wielding the
bow with his left hand as well! The bow he wieldeth is the Gandiva of
fierce impetus. He hath, besides, those celestial weapons of his! Who is
there that would bear the energy of these three!”

“Hearing these words of the monarch, the son of Suvala, going unto
Duryodhana, who was then sitting with Kama, told them everything in
private. And Duryodhana, though possessed of little sense, was filled
with grief at what he heard.”



SECTION CCXXXV

Vaisampayana said, “Hearing those words of Dhritarashtra, Sakuni, when
the opportunity presented itself, aided by Kama, spoke unto Duryodhana
these words, ‘Having exiled the heroic Pandavas by thy own prowess, O
Bharata, rule thou this earth without a rival like the slayer of Samvara
ruling the heaven! O monarch, the kings of the east, the south, the west,
and the north, have all been made tributory to thee! O lord of earth,
that blazing Prosperity which had before paid her court to the sons of
Pandu, hath now been acquired by thee along with thy brothers! That
blazing Prosperity, O king, which we not many days ago saw with heavy
hearts in Yudhishthira at Indraprastha, is today seen by us to be owned
by thee, she having, O mighty-armed monarch, been snatched by thee from
the royal Yudhishthira by force of intellect alone. O slayer of hostile
heroes, all the kings of the earth now living in subjection to thee,
await thy commands, as they did before under Yudhishthira, awaiting his.
O monarch, the goddess Earth with her boundless extent with girth of
seas, with her mountains and forests, and towns and cities and mines, and
decked with woodlands and hills is now thine! Adored by the Brahmanas and
worshipped by the kings, thou blazest forth, O king, in consequence of
thy prowess, like the Sun among the gods in heaven! Surrounded by the
Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou
shinest, O monarch, like the Moon among the stars! Let us, therefore, O
king, go and look at the sons of Pandu--them who are now divested of
prosperity, them who never obeyed commands, them who never owed
subjection! It hath been heard by us, O monarch, that the Pandavas are
now living on the banks of the lake called Dwaitavana, with a multitude
of Brahmanas, having the wilderness for their home. Go thither, O king,
in all thy prosperity, scorching the son of Pandu with a sight of thy
glory, like the Sun scorching everything with his hot rays! Thyself a
sovereign and they divested of sovereignty, thyself in prosperity and
they divested of it, thyself possessing affluence and they in poverty,
behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee
like Yayati, the son of Nahusha, accompanied by a large train of
followers and enjoying bliss that is great. O king, that blazing
Prosperity which is seen by both one’s friends and foes, is regarded as
well-bestowed! What happiness can be more complete than that which he
enjoyeth who while himself in prosperity, looketh upon his foes in
adversity, like a person on the hill top looking down upon another
crawling on the earth? O tiger among kings, the happiness that one
derives from beholding his foes in grief, is greater than what one may
derive from the acquisition of offering or wealth or kingdom! What
happiness will not be his who, himself in affluence, will cast his eyes
on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in
costly robes look at the woeful Krishna clad in barks and deer-skins, and
enhance the latter’s grief! Let the daughter of Drupada reproach herself
and her life, divested as she is of wealth, for the sorrow that she will
feel upon beholding thy wife decked in ornaments will be far greater than
what she had felt in the midst of the assembly (when Dussasana had
dragged her there)!”

Vaisampayana continued, “Having thus spoken unto the king, Karna and
Sakuni both remained silent, O Janamejaya, after their discourse was
over.”



SECTION CCXXXVI

Vaisampayana said, “Having heard these words of Karna, king Duryodhana
became highly pleased. Soon after, however, the prince became melancholy
and addressing the speaker said, ‘What thou tellest me, O Karna, is
always before my mind. I shall not, however, obtain permission to repair
to the place where the Pandavas are residing. King Dhritarashtra is
always grieving for those heroes. Indeed, the king regarded the sons of
Pandu to have become more powerful than before in consequence of their
ascetic austerities. Or, if the king understands our motives, he will
never, having regard to the future, grant us permission, for, O thou of
great effulgence, we can have no other business in the woods of
Dwaitavana than the destruction of the Pandavas in exile! Thou knowest
the words that Kshatri spoke to me to thyself, and to the son of Suvala,
at the time of the match at dice! Reflecting upon all those words as also
upon all those lamentations (that he and others indulged in), I cannot
make up my mind as to whether I should or should not go! I shall
certainly be highly pleased if I cast my eyes on Bhima and Phalguna
passing their days in pain with Krishna in the woods. The joy that I may
feel in obtaining the sovereignty of the entire earth is nothing to that
which will be mine upon beholding the sons of Pandu attired in barks of
trees and deer-skins. What joy can be greater, O Karna, that will be mine
upon beholding the daughter of Drupada dressed in red rags in the woods?
If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with
great affluence, then only shall I have attained the great end of my
life! I do not, however, see the means by which I may repair to those
woods, by which, in fact, I may obtain the king’s permission to go
thither! Contrive thou, therefore, some skilful plan, with Suvala’s son
and Dussasana, by which we may go to those woods! I also, making up my
mind today as to whether I should go or not, approach the presence of the
king tomorrow. And when I shall be sitting with Bhishma--that best of the
Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have
contrived. Hearing then the words of Bhishma and of the king on the
subject of our journey, I will settle everything beseeching our
grandfather.

“Saying; ‘So be it,’ they then all went away to their respective
quarters. And as soon as the night had passed away, Karna came to the
king. And coming to him, Karna smilingly spoke unto Duryodhana, saying,
‘A plan hath been contrived by me. Listen to it, O lord of men! Our herds
are now waiting in the woods of Dwaitavana in expectation of thee!
Without doubt, we may all go there under the pretext of supervising our
cattle stations, for, O monarch, it is proper that kings should
frequently repair to their cattle stations. If this be the motive put
forth, thy father, O prince, will certainly grant thee permission!’ And
while Duryodhana and Karna were thus conversing laughingly, Sakuni
addressed them and said, ‘This plan, free from difficulties, was what I
also saw for going thither! The king will certainly grant us permission,
or even send us thither of his own accord. Our herds are now all waiting
in the woods of Dwaitavana expecting thee. Without doubt, we may all go
there under the pretext of supervising our cattle stations!’

“They then all three laughed together, and gave their hands unto one
another. And having arrived at that conclusion, they went to see the
chief of Kurus.”



SECTION CCXXXVII

Vaisampayana said, “They then all saw king Dhritarashtra, O Janamejaya,
and having seen him, enquired after his welfare, and were, in return,
asked about their welfare. Then a cow-herd named Samanga, who had been
instructed beforehand by them, approaching the king, spoke unto him of
the cattle. Then the son of Radha and Sakuni, O king, addressing
Dhritarashtra, that foremost of monarchs, said, ‘O Kaurava, our
cattle-stations are now in a delightful place. The time for their tale as
also for marking the calves hath come. And, O monarch, this also is an
excellent season for thy son to go ahunting! It behoveth thee, therefore,
to grant permission to Duryodhana to go thither.’

“Dhritarashtra replied, ‘The chase of the deer, as also the examination
of cattle is very proper, O child! I think, indeed, that the herdsmen are
not to be trusted. But we have heard that those tigers among men, the
Pandavas, are now staying in the vicinity of those cattle stations. I
think, therefore, ye should not go thither yourselves! Defeated by
deceitful means they are now living in the deep forest in great
suffering. O Radheya, they are mighty warriors and naturally able, they
are now devoted to ascetic austerities. King Yudhishthira will not suffer
his wrath to be awakened, but Bhimasena is naturally passionate. The
daughter of Yajnasena is energy’s self. Full of pride and folly, ye are
certain to give offence. Endued with ascetic merit she will certainly
consume you, or perhaps, those heroes, armed with swords and weapons!
Nor, if from force of numbers, ye seek to injure them in any respect,
that will be a highly improper act, although, as I think, ye will never
be able to succeed. The mighty-armed Dhananjaya hath returned thence to
the forest. While unaccomplished in arms, Vivatsu had subjugated the
whole earth before. A mighty warrior as he is and accomplished in arms
now, will he not be able to slay you all? Or, if in obedience to my
words, ye behave carefully having repaired thither, ye will not be able
to live happily there in consequence of the anxiety ye will feel owing to
a state of continued trustlessness. Or, some soldier of yours may do some
injury to Yudhishthira, and that unpremeditated act will be ascribed to
your fault. Therefore, let some faithful men proceed there for the work
of tale. I do not think it is proper for thee, Bharata, to go thither
thyself.”

“Sakuni said, ‘The eldest of the sons of Pandu is cognisant of morality.
He pledged in the midst of the assembly, O Bharata, that he would live
for twelve years in the forest. The other sons of Pandu are all virtuous
and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti,
will never be angry with us. Indeed, we desire very much to go on a
hunting expedition, and will avail of that opportunity for supervising
the tale of our cattle. We have no mind to see the sons of Pandu. We will
not go to that spot where the Pandavas have taken up their residence, and
consequently no exhibition of misconduct can possibly arise on our part.’

Vaisampayana continued, “Thus addressed by Sakuni, that lord of men,
Dhritarashtra, granted permission, but not very willingly, to Duryodhana
and his counsellors to go to the place. And permitted by the monarch the
Bharata prince born of Gandhari started, accompanied by Karna and
surrounded by a large host. And he was also accompanied by Dussasana and
Suvala’s son of great intelligence and by many other brothers of his and
by ladies in thousands. And as the mighty-armed prince started for
beholding the lake that was known by the name of Dwaitavana, the citizens
(of Hastina), also accompanied by their wives began to follow him to that
forest. Eight thousand cars, thirty thousand elephants, nine thousand
horses, and many thousands of foot-soldiers, and shops and pavilions and
traders, bards and men trained in the chase by hundreds and thousands
followed the prince. And as the king started, followed by this large
concourse of people, the uproar that was caused there resembled, O king,
the deep tumult of the ranging winds in the rainy season. And reaching
the lake Dwaitavana with all his followers and vehicles, king Duryodhana
took up his quarters at the distance of four miles from it.”



SECTION CCXXXVIII

Vaisampayana said, “King Duryodhana then moving from forest to forest, at
last approached the cattle-stations, and encamped his troops. And his
attendants, selecting a well-known and delightful spot that abounded in
water and trees and that possessed every convenience constructed an abode
for him. And near enough to the royal residence they also erected
separate abodes for Kama and Sakuni and the brothers of the king. And the
king beheld his cattle by hundreds and thousands and examining their
limbs and marks supervised their tale. And he caused the calves to be
marked and took note of those that required to be tamed. And he also
counted those kine whose calves had not yet been weaned. And completing
the task of tale by marking and counting every calf that was three years
old, the Kuru prince, surrounded by the cowherds, began to sport and
wander cheerfully. And the citizens also and the soldiers by thousands
began to sport, as best pleased them, in those woods, like the
celestials. And the herdsmen, well skilled in singing and dancing and
instrumental music, and virgins decked in ornaments, began to minister to
the pleasures of Dhritarashtra’s son. And the king surrounded by the
ladies of the royal household began cheerfully to distribute wealth and
food and drinks of various kinds amongst those that sought to please him,
according to their desires.

“And the king, attended by all his followers, began also to slay hyenas
and buffaloes and deer and gayals and bears and boars all around. And the
king, piercing by his shafts those animals by thousands in deep forest,
caused the deer to be caught in the more delightful parts of the woods.
Drinking milk and enjoying, O Bharata, various other delicious articles
and beholding, as he proceeded, many delightful forests and woods
swarming with bees inebriate with floral honey and resounding with the
notes of the peacock, the king at last reached the sacred lake of
Dwaitavana. And the spot which the king reached swarmed with bees
inebriate with floral honey, and echoed with the mellifluous notes of the
blue-throated jay and was shaded by Saptacchadas and punnagas and
Vakulas. And the king graced with high prosperity proceeded thither like
the thunder-wielding chief of the celestials himself. And, O thou best of
the Kuru race, King Yudhishthira the just, endued with high intelligence,
was then, O monarch, residing in the vicinity of that lake at will and
celebrating with his wedded wife, the daughter of Drupada, the diurnal
sacrifice called Rajarshi, according to the ordinance sanctioned for the
celestials and persons living in the wilderness. And, O monarch, having
reached that spot, Duryodhana commanded his men by thousands, saying,
‘Let pleasure-houses be constructed soon.’ Thus commanded, those doers of
the king’s behests replying to the Kruru chief with the words, ‘So be
it,’ went towards the banks of the lake for constructing pleasure-houses.
And as the picked soldiers of Dhritarashtra’s son, having reached the
region of the lake, were about to enter the gates of the wood, a number
of Gandharvas appeared and forbade them to enter. For, O monarch, the
king of the Gandharvas accompanied by his followers, had come thither
beforehand, from the abode of Kuvera. And the king of the Gandharvas had
also been accompanied by the several tribes of Apsaras, as also by the
sons of the celestials And intent upon sport, he had come to that place
for merriment, and occupying it, had closed it against all comers. And
the attendants of the (Kuru) king, finding the lake closed by the king of
the Gandharvas, went back, O monarch, to where the royal Duryodhana was.
And Duryodhana having heard these words, despatched a number of his
warriors difficult of being subjugated in battle, commanding them to
drive away the Gandharvas. And those warriors who formed the vanguard of
the Kuru army, hearing these words of the king, went back to the lake of
Dwaitavana and addressing the Gandharvas, said, ‘The mighty king
Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand
ye aside, therefore!’ Thus addressed by them, O king, the Gandharvas
laughed and replied unto those men in these harsh words: ‘Your wicked
king Duryodhana must be destitute of sense. How else could he have thus
commanded us that are dwellers of heaven, as if indeed, we were his
servants? Without forethought, ye also are doubtless on the point of
death; for senseless idiots as ye are, ye have dared to bring us his
message! Return ye soon to where that king of the Kurus is, or else go
this very day to the abode of Yama.’ Thus addressed by the Gandharvas,
the advanced guard of the king’s army ran back to the place where the
royal son of Dhritarashtra was.”



SECTION CCXXXIX

Vaisampayana said, “Those soldiers then, O king, all went back to
Duryodhana and repeated to him every word that the Gandharvas had said.
And, O Bharata, finding that his soldiers had been opposed by the
Gandharvas, Dhritarashtra’s son, endued with energy, was filled with
rage. And the king addressed his soldiers, saying, ‘Punish these wretches
who desire to oppose my will, even if they have come hither to sport,
accompanied by all the celestials with him of a hundred sacrifices. And
hearing these words of Duryodhana, the sons and officers of Dhritarashtra
all endued with great strength, as also warriors by thousands, began to
arm themselves for battle. And filling the ten sides with loud leonine
roars and rushing at those Gandharvas that had been guarding the gates,
they entered the forest. And as the Kuru soldiers entered the forest,
other Gandharvas came up and forbade them to advance. And though gently
forbidden by the Gandharvas to advance, the Kuru soldiers, without
regarding them in the least, began to enter that mighty forest. And when
those rangers of the sky found that the warriors of Dhritarashtra along
with their king could not be stopped by words they all went to their king
Chitrasena and represented everything unto him. And when Chitrasena, the
king of the Gandharvas, came to know all this he became filled with rage,
alluding to the Kuru, and commanded his followers saying, ‘Punish these
wretches of wicked behaviour.’ And, O Bharata, when the Gandharvas were
so commanded by Chitrasena, they rushed weapons in hand, towards the
Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing
towards them with upraised weapons, the Kuru warriors precipitously fled
in all directions at the very sight of Duryodhana. And beholding the Kuru
soldiers all flying from the field with their backs to the foe, the
heroic Radheya alone fled not. And seeing the mighty host of the
Gandharvas rushing towards him, Radheya checked them by a perfect shower
of arrows. And the Suta’s son, owing to his extreme lightness of hand,
struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and
various weapons made of bones and steel. And that mighty warrior, causing
the heads of numerous Gandharvas to roll down within a short time, made
the ranks of Chitrasena to yell in anguish. And although they were
slaughtered in great numbers by Karna endued with great intelligence, yet
the Gandharvas returned to the charge by hundreds and thousands. And in
consequence of the swarms of Chitrasena’s warriors rushing impetuously to
the field the earth itself became soon covered by the Gandharva host.
Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and
Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of
whose wheels resembled the roars of Garuda, returned to the charge,
following the lead of Karna, and began to slaughter that host. And
desirous of supporting Karna, these princes invested the Gandharva army,
with a large number of cars and a strong body of horses. Then the whole
of the Gandharva host began to fight with the Kauravas. And the encounter
that took place between the contending hosts was fierce in the extreme
and might make one’s hair stand on end. The Gandharvas, at last,
afflicted with the shafts of the Kuru army, seemed to be exhausted. And
the Kauravas beholding the Gandharvas so afflicted sent up a loud sound.

“And seeing the Gandharva host yielding to fear, the angry Chitrasena
sprang from his seat, resolved to exterminate the Kuru army. And
conversant with various modes of warfare, he waged on the fight, aided by
his weapons of illusion. And the Kaurava warriors were then all deprived
of their senses by the illusion of Chitrasena. And then, O Bharata, it
seemed that every warrior of the Kuru army was fallen upon and surrounded
by ten Gandharvas. And attacked with great vigour, the Kuru host was
greatly afflicted and struck with panic. O king, all of them that liked
to live, fled from the field. But while the entire Dhritarashtra host
broke and fled, Karna, that offspring of the Sun, stood there, O king,
immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of
Suvala, all fought with the Gandharvas, although every one of them was
much wounded and mangled in the encounter. All the Gandharvas then,
desirous of slaying Karna, rushed together by hundreds and thousands
towards Karna. And those mighty warriors, desirous of slaying the Suta’s
son, surrounded him on all sides, with swords and battle-axes and spears.
And some cut down the yoke of his car, and some his flagstaff, and some
the shaft of his car, and some his horses, and some his charioteer. And
some cut down his umbrella and some the wooden fender round his car and
some the joints of his car. It was thus that many thousands of
Gandharvas, together attacking his car, broke it into minute fragments.
And while his car was thus attacked, Karna leaped therefrom with sword
and shield in hand, and mounting on Vikarna’s car, urged the steeds for
saving himself.”



SECTION CCXL

Vaisampayana said, “After that great warrior Karna had been routed by the
Gandharvas, the whole of the Kuru army, O monarch, fled from the field in
the very sight of Dhritarashtra’s son. And beholding all his troops
flying from the field of battle with their back to the foe, king
Duryodhana refused to fly. Seeing the mighty host of the Gandharvas
rushing towards him, that represser of foes poured down upon them a thick
shower of arrows. The Gandharvas, however, without regarding that arrowy
shower, and desirous also of slaying him, surrounded that car of his. And
by means of their arrows, they cut off into fragments the yoke, the
shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the
principal turret of his car. And they also slew his charioteer and
horses, hacking them to pieces. And when Duryodhana, deprived of his car,
fell on the ground, the strong-armed Chitrasena rushed towards him and
seized him in such a way that it seemed his life itself was taken. And
after the Kuru king had been seized, the Gandharvas, surrounding
Dussasana, who was seated on his car, also took him prisoner. And some
Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda,
while others seized all the ladies of royal household. And the warriors
of Duryodhana, who were routed by the Gandharvas, joining those who had
fled first, approached the Pandavas (who were living in the vicinity).
And after Duryodhana had been made captive, the vehicles, the shops, the
pavilions, the carriages, and the draught animals, all were made over to
the Pandavas for protection. And those soldiers said, ‘The mighty-armed
son of Dhritarashtra, possessed of great strength and handsome mien, is
being taken away captive by the Gandharvas! Ye sons of Pritha, follow
them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led
away as captives in chains by the Gandharvas, as also all the ladies of
the royal household!’

“Crying thus, the followers of Duryodhana, afflicted with grief and
melancholy, approached Yudhishthira, desirous of effecting the release of
the king. Bhima then answered those old attendants of Duryodhana, who,
afflicted with grief and melancholy, were thus soliciting (the aid of
Yudhishthira), saying, ‘What we should have done with great efforts,
arraying ourselves in line of battle, supported by horses and elephants
hath, indeed, been done by the Gandharvas! They that come hither for
other purposes, have been overtaken by consequences they had not
foreseen! Indeed, this is the result of the evil counsels of a king who
is fond of deceitful play! It hath been heard by us that the foe of a
person who is powerless, is overthrown by others. The Gandharvas have, in
an extraordinary way illustrated before our eyes the truth of this
saying! It seems that there is still fortunately some person in the world
who is desirous of doing us good who hath, indeed, taken upon his own
shoulders our pleasant load, although we are sitting idly! The wretch had
come hither to cast his eyes on us,--himself in prosperity while
ourselves are sunk in adversity and emaciated by ascetic austerities and
are exposed to wind, cold and heat. They that imitate the behaviour of
that sinful and wretched Kaurava, are now beholding his disgrace! He that
had instructed Duryodhana to do this, had certainly acted sinfully. That
the sons of Kunti are not wicked and sinful, I tell it before you all!”

“And while Bhima, the son of Kunti, was speaking thus in a voice of
sarcasm, king Yudhishthira told him, ‘This is not time for cruel words!’”



SECTION CCXLI

“Yudhishthira said, ‘O child, why dost thou use language such as this,
towards the frightened Kurus, who are now in adversity and who have come
to us, solicitous of protection! O Vrikodara, disunions and disputes do
take place amongst those that are connected in blood. Hostilities such as
these do go on. But the honour of the family is never suffered to be
interfered with. If any stranger seeketh to insult the honour of a
family, they that are good never tolerate such insult coming from the
stranger. The wicked-souled king of the Gandharvas knoweth that we are
living here from some time. Yet disregarding us, he hath done this deed
which is so disagreeable to us! O exalted one, from this forcible seizure
of Duryodhana and from this insult to the ladies of our house by a
stranger, our family honour is being destroyed. Therefore, ye tigers
among men, arise and arm yourselves without delay for rescuing those that
have sought our protection and for guarding the honour of our family. Ye
tigers among men, let Arjuna and the twins and thyself also that art
brave and unvanquished, liberate Duryodhana, who is even now being taken
away a captive! Ye foremost of warriors, these blazing cars, furnished
with golden flagstaff’s and every kind of weapons belonging to
Dhritarashtra’s sons, are ready here. With Indrasena and other
charioteers skilled in arms, for guiding them, ride ye on these
everfurnished cars of deep rattle! And riding on these, exert ye with
activity for fighting with the Gandharvas to liberate Duryodhana. Even an
ordinary Kashatriya (amongst those that are here), would to the height of
his power, protect one that hath come hither for refuge! What then, O
Vrikodara, shall I say of thee! Entreated for assistance in such words as
‘O hasten to my aid!’ Who is there (amongst those standing around me)
that is high-souled enough to assist even his foe, beholding him seeking
shelter with joined hands? The bestowal of a boon, sovereignty, and the
birth of a son are sources of great joy. But, ye sons of Pandu, the
liberation of a foe from distress is equal to all the three put together!
What can be a source of greater joy to you than that Duryodhana sunk in
distress seeketh his very life as depending on the might of your arms? O
Vrikodara, if the vow in which I am engaged had been over, there is
little doubt that I would myself have run to his aid. Strive thou by all
means, O Bharata, to liberate Duryodhana by the arts of conciliation. If,
however, the king of the Gandharvas cannot be managed by the arts of
conciliation, then must thou try to rescue Suyodhana by lightly
skirmishing with the foe. But if the chief of the Gandharvas do not let
the Kurus off even then, they must be rescued by crushing the foe by all
means. O Vrikodara, this is all I can tell thee now, for my vow hath been
begun and is not ended yet!”

Vaisampayana continued, “Hearing these words of Ajatasatru, Dhananjaya
pledged himself, from respect for these commands of his superior, to
liberate the Kauravas. And Arjuna said, ‘If the Gandharvas do not set the
Dhartarashtras free peacefully, the Earth shall this day drink the blood
of the king of the Gandharvas!’ And hearing that pledge of the
truth-speaking Arjuna, the Kauravas then, O king, regained (the lost)
tenor of their minds.”



SECTION CCXLII

Vaisampayana said, “Hearing the words of Yudhishthira, those bulls among
men, headed by Bhimasena, rose up with faces beaming in joy. And those
mighty warriors, O Bharata, then began to case themselves in impenetrable
mail that were besides variegated with pure gold, and armed themselves
with celestial weapons of various kinds. And the Pandavas thus cased in
mail, and mounted on those chariots furnished with flagstaffs and armed
with bows and arrows, looked like blazing fires. And those tigers among
warriors, riding upon those well furnished cars drawn by fleet horses,
proceeded to that spot without losing a moment. And beholding those
mighty warriors--the sons of Pandu--thus proceeding together (for the
liberation of Duryodhana), the Kuru army sent forth a loud shout. And
soon did those rangers of the sky flushed with victory, and those
impetuous warriors, the sons of Pandu, fearlessly encounter each other in
that forest. The Gandharvas were flushed with success, and beholding the
four brave sons of Pandu coming to battle seated on their cars, they all
turned back towards the advancing combatants. And, the dwellers of the
Gandhamadana, beholding the Pandavas looking like blazing guardians of
the world provoked to ire, stood arrayed in order of battle. And, O
Bharata, in accordance with words of king Yudhishthira of great wisdom,
the encounter that took place was a skirmish. But when Arjuna--that
persecutor of foes--saw that the foolish soldiers of the king of
Gandharvas could not be made to understand what was good for them by
means of a light skirmish, he addressed those invincible rangers of the
skies in a conciliatory tone and said, ‘Leave ye my brother king
Suyodhana.’ Thus addressed by the illustrious son of Pandu, the
Gandharvas, laughing aloud, replied unto him saying, ‘O child, there is
but one in the world whose behests we obey and living under whose rule we
pass our days in happiness: O Bharata, we always act as that one only
person commandeth us! Besides that celestial chief there is none that can
command us!’ Thus addressed by the Gandharvas, Dhananjaya, the son of
Kunti, replied unto them, saying, ‘This contact with other people’s wives
and this hostile encounter with human beings are acts that are both
censurable in the king of the Gandharvas and not proper for him.
Therefore, leave ye these sons of Dhritarashtra all endued with mighty
energy. And liberate ye also these ladies, at the command of king
Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of
Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and
his party) by exerting my prowess.’ And speaking unto them thus, Pritha’s
son, Dhananjaya, capable of wielding the bow with his left hand also,
then rained a shower of sharp pointed sky-ranging shafts upon those
rangers of the firmament. Thus attacked, the mighty Gandharvas then
encountered the sons of Pandu with a shower of arrows equally thick, and
the Pandavas also replied by attacking those dwellers of heaven. And the
battle then, O Bharata, that ranged between the active and agile
Gandharvas and the impetuous son of Pandu was fierce in the extreme.”



SECTION CCXLIII

Vaisampayana said, “Then those Gandharvas decked in golden garlands and
accomplished in celestial weapons, showing their blazing shafts,
encountered the Pandavas from every side. And as the sons of Pandu were
only four in number and the Gandharvas counted by thousands, the battle
that ensued appeared to be extraordinary. And as the cars of Karna and
Duryodhana had formerly been broken into a hundred fragments by the
Gandharvas, so were the cars of the four heroes attempted to be broken.
But those tigers among men began to encounter with their showers of
arrows thousands upon thousands of Gandharvas rushing towards them. Those
rangers of skies endued with great energy, thus checked on all sides by
that arrowy down-pour, succeeded not in even coming near to the sons of
Pandu. Then Arjuna whose ire had been provoked, aiming at the angry
Gandharvas, prepared to hurl against them his celestial weapons. And in
that encounter, the mighty Arjuna, by means of his Agneya weapon, sent
ten hundreds of thousands of Gandharvas to the abode of Yama. And that
mighty bowman, Bhima, also, that foremost of all warriors in battle,
slew, by means of his sharp arrows, Gandharvas by hundreds. And the
mighty sons of Madri also, battling with vigour, encountered hundreds of
Gandharvas, O king, and slaughtered them all. And as Gandharvas were
being thus slaughtered by the mighty warriors with their celestial
weapons, they rose up to the skies, taking with them the sons of
Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up
to the skies, surrounded them on every side by a wide net of arrows. And
confined within that arrowy net like birds within a cage, they showered
in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was
conversant with the most efficacious weapons, soon checked that shower of
maces and darts and broad-swords, and in return began to mangle the limbs
of the Gandharvas with his crescent-shaped arrows. And heads and legs and
arms began to drop down from above resembling a shower of stones. And at
that sight, the foe was struck with panic. And as the Gandharvas were
being slaughtered by the illustrious son of Pandu, they began to shower
from the skies a heavy downpour of shafts upon Arjuna, who was on the
surface of the earth. But that chastiser of foes, Arjuna, endued with
mighty energy checked that shower of arrows by means of his own weapons
and began, in return, to wound them. Then Arjuna of the Kuru race shot
his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and
Saumya. And the Gandharvas consumed by the fiery weapons of Kunti’s son,
began to suffer heavily, like the sons of Diti, while being scorched by
Sakra’s thunder-bolt. And when they attacked Arjuna from above, they were
checked by his net of arrows. And while they attacked him from all sides
on the surface of the earth, they were checked by his crescent-shaped
arrows. And beholding the Gandharvas put in fear by Kunti’s son,
Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as
the king of the Gandharvas was rushing at Arjuna from above with that
mace in hand, the latter cut with his arrows that mace wholly made of
iron into seven pieces. And beholding that mace of his cut into many
pieces by Arjuna of great activity, with his arrows, Chitrasena, by means
of his science, concealed himself from the view of the Pandava and began
to fight with him. The heroic Arjuna, however, by means of his own
celestial weapons checked all the celestial weapons that were aimed at
him by the Gandharvas. And when the chief of the Gandharvas saw that he
was checked by the illustrious Arjuna with those weapons of his he
entirely disappeared from sight by help of his powers of illusion. And
Arjuna, observing that the chief of the Gandharvas was striking at him
concealed from sight, attacked his assailant with celestial weapon
inspired with proper Mantras. And the multiform Dhananjaya filled with
wrath, prevented the disappearance of his foe by means of his weapon
known by the name of Sabda-veda. And assailed with those weapons by the
illustrious Arjuna, his dear friend, the king of the Gandharvas, showed
himself unto him. And Chitrasena said, ‘Behold in me thy friend battling
with thee!’ And beholding his friend Chitrasena exhausted in the battle,
that bull among the sons of Pandu withdrew the weapons he had shot. And
the other sons of Pandu beholding Arjuna withdraw his weapons, checked
their flying steeds and the impetus of their weapons and withdrew their
bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about
one another’s welfare, sat awhile on their respective cars.”



SECTION CCXLIV

Vaisampayana said, “Then that mighty bowman of blazing splendour, Arjuna,
smilingly said unto Chitrasena in the midst of the Gandharva host, ‘What
purpose dost thou serve, O hero, in punishing the Kauravas? O, why also
hath Suyodhana with his wives been thus punished?’

“Chitrasena replied, ‘O Dhananjaya, without stirring from my own abode I
became acquainted with the purpose of the wicked Duryodhana and the
wretched Karna in coming hither. The purpose was even this,--knowing that
ye are exiles in the forest and suffering great afflictions as if ye had
none to take care of you, himself in prosperity, this wretch entertained
the desire of beholding you plunged in adversity and misfortune. They
came hither for mocking you and the illustrious daughter of Drupada. The
lord of the celestials also, having ascertained this purpose of theirs,
told me, ‘Go thou and bring Duryodhana hither in chains along with his
counsellors. Dhananjaya also with his brother should always be protected
by thee in battle, for he is thy dear friend and disciple.’ At these
words of the lord of the celestials I came hither speedily. This wicked
prince hath also been put in chains. I will now proceed to the region of
the celestials, whither I will lead this wicked wight at the command of
the slayer of Paka!’

“Arjuna answered, saying, ‘O Chitrasena, if thou wishest to do what is
agreeable to me, set Suyodhana free, at the command of king Yudhishthira
the just, for he is our brother!’

Chitrasena said, “This sinful wretch is always full of vanity. He
deserveth not to be set free. O Dhananjaya, he hath deceived and wronged
both king Yudhishthira the just and Krishna. Yudhishthira the son of
Kunti as yet knoweth not the purpose on which the wretch came hither. Let
the king, therefore, do what he desires after knowing everything!”

Vaisampayana continued, “After this, all of them went to king
Yudhishthira the just. And going unto the king, they represented unto him
everything about Duryodhana’s conduct. And Ajatasatru, hearing everything
that the Gandharvas had said, liberated all the Kauravas and applauded
the Gandharvas. And the king said, ‘Fortunate it is for us that though
gifted with great strength, ye did not yet slay the wicked son of
Dhritarashtra along with all counsellors and relatives. This, O sir, hath
been an act of great kindness done to me by the Gandharvas. The honour
also of my family is saved by liberating this wicked wight. I am glad at
seeing you all. Command me what I am to do for you. And having obtained
all you wish, return ye soon whence ye came!’

“Thus addressed by the intelligent son of Pandu, the Gandharvas became
well-pleased and went away with the Apsaras. And the lord of the
celestials then, coming to that spot, revived those Gandharvas that had
been slain in the encounter with the Kurus, by sprinkling the celestial
Amrita over them. And the Pandavas also, having liberated their relatives
along with the ladies of the royal household, and having achieved that
difficult feat (the defeat of the Gandharvas host) became well-pleased.
And those illustrious and mighty warriors worshipped by the Kurus along
with their sons and wives, blazed forth in splendour like flaming fires
in the sacrificial compound. And Yudhishthira then addressing the
liberated Duryodhana in the midst of his brothers, from affection, told
him these words: ‘O child, never again do such a rash act. O Bharata, a
rash wight never cometh by happiness. O son of the Kuru race, pleased be
thou with all thy brothers. Go back to thy capital as pleaseth thee,
without yielding thyself to despondency or cheerlessness!”

Vaisampayana continued, “Thus dismissed by the son of Pandu, king
Duryodhana then saluted king Yudhishthira the just and overwhelmed with
shame, and his heart rent in twain, mechanically set out for his capital,
like one destitute of life. And after the Kaurava prince had departed,
the brave Yudhishthira, the son of Kunti, along with his brothers, was
worshipped by the Brahmanas, and surrounded by those Brahmanas endued
with the wealth of asceticism, like Sakra himself by the celestials, he
began to pass his days happily in the woods of Dwaita.”



SECTION CCXLV

Janamejaya said, “After his defeat and capture by the foe and his
subsequent liberation by the illustrious sons of Pandu by force of arms,
it seemeth to me that the entry into Hastinapura of the proud, wicked,
boastful, vicious, insolent, and wretched Duryodhana, engaged in
insulting the sons of Pandu and bragging of his own superiority, must
have been exceedingly difficult. Describe to me in detail, O
Vaisampayana, the entry into the capital, of that prince overwhelmed with
shame and unmanned by grief!”

Vaisampayana said, “Dismissed by the king Yudhishthira the just,
Dhritarashtra’s son Suyodhana, bending his head down in shame and
afflicted with grief and melancholy, set out slowly. And the king,
accompanied by his four kinds of forces, proceeded towards his city, his
heart rent in grief and filled with thoughts of his defeat along the way
in a region that abounded in grass and water. The king encamped on a
delightful piece of ground as pleased him best, with his elephants and
cars and cavalry and infantry stationed all around. And as the king
Duryodhana was seated on an elevated bedstead endued with the effulgence
of fire, himself looking like the moon under an eclipse, towards the
small hours of the morning Karna, approaching him, said, ‘Fortunate it
is, O son of Gandhari, that thou art alive! Fortunate it is, that we have
once more met! By good luck it is that thou hast vanquished the
Gandharvas capable of assuming any form at will. And, O son of the Kuru
race, it is by good luck alone, that I am enabled to see thy brothers--
mighty warriors all--come off victorious from that encounter, having
subjugated their foes! As regards myself, assailed by all the Gandharvas,
I fled before thy eyes, unable to rally our flying host. Assailed by the
foe with all his might, my body mangled with their arrows, I sought
safety in flight. This however, O Bharata, seemed to me to be a great
marvel that I behold you all come safe and sound in body, with your
wives, troops, and vehicles, out of that super-human encounter. O
Bharata, there is another man in this world who can achieve what thou, O
king, hast achieved in battle to-day with thy brothers.”

Vaisampayana continued, “Thus addressed by Karna, king Duryodhana replied
unto the ruler of the Angas in a voice choked with tears.”



SECTION CCXLVI

“Duryodhana said, ‘O Radheya, thou knowest not what hath happened.
Therefore, I do not resent thy words. Thou thinkest the hostile
Gandharvas to have been vanquished by me with my own energy. O thou of
mighty arms, my brothers, indeed had for a long time, aided by me fought
with the Gandharvas. The slaughtered, indeed, on both sides were great.
But when those brave Gandharvas, resorting to their many powers of
illusion, ascended the skies and began to fight with us thence, our
encounter with them ceased to be an equal one. Defeat then was ours and
even captivity. And afflicted with sorrow, we along with our attendants
and counsellors and children and wives and troops and vehicles were being
taken by them through the skies. It was then that some soldiers of ours
and some brave officers repaired in grief unto the sons of Pandu--those
heroes that never refuse succour to those that ask for it. And having
gone to them they said, ‘Here is king Duryodhana, the son of
Dhritarashtra, who with his younger brothers and friends and wives is
being led away a captive by the Gandharvas along the sky. Blest be ye.
Liberate the king along with the women of the royal household! Suffer no
insult to be offered unto all the ladies of the Kuru race. And when they
had spoken thus, the eldest of Pandu’s sons, who is endued with a
virtuous soul then conciliated his brothers and commanded them to
liberate us. Then those bulls among men, the Pandavas, overtaking the
Gandharvas, solicited our release in soft words, although fully able to
effect it by force of arms. And when the Gandharvas, addressed in such
conciliatory words, refused to set us at liberty, then Arjuna and Bhima
and the twins endued with mighty energy, shot showers of arrows at the
Gandharvas. Then the Gandharvas, abandoning the fight, fled through the
sky, dragging our melancholy selves after them, filled with joy. Then we
beheld a network of arrows spread all around by Dhananjaya, who was also
shooting celestial weapons upon the foe. And seeing the points of the
horizon covered by Arjuna with a thick network of sharp arrows, his
friend, the chief of the Gandharvas, showed himself. And Chitrasena and
Arjuna, embracing each other, enquired after each other’s welfare. And
the other sons of Pandu also embraced the chief of the Gandharvas and
were embraced by him. And enquiries of courtesy passed between them also.
And the brave Gandharvas then abandoning their weapons and mail mingled
in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya
worshipped each other with regard.”



SECTION CCXLVII

Duryodhana said, “That slayer of hostile heroes, Arjuna, then approaching
Chitrasena, smilingly addressed him in these manly words: ‘O hero, O
foremost of the Gandharvas, it behoveth thee to set my brothers at
liberty. They are incapable of being insulted as long as the sons of
Pandu are alive.’ ‘Thus addressed by the illustrious son of Pandu, the
chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object
we had in view in proceeding to that place, viz., that we came there for
casting our eyes on the sons of Pandu with their wife, all plunged in
misery. And while the Gandharva was disclosing those counsels of ours,
overwhelmed with shame I desired the earth to yield me a crevice, so that
I might disappear there and then. The Gandharvas then, accompanied by the
Pandavas, went to Yudhishthira, and, disclosing unto him also counsels,
made us over, bound as we were, to him. Alas, what greater sorrow could
be mine than that I should thus be offered as a tribute unto
Yudhishthira, in the very sight of the women of our household, myself in
chains and plunged in misery, and under the absolute control of my
enemies. Alas, they, who have ever been persecuted by me, they unto whom
I have ever been a foe released me from captivity, and wretch that I am,
I am indebted to them for my life. If, O hero, I had met with my death in
that great battle, that would have been far better than that I should
have obtained my life in this way. If I had been slain by the Gandharvas,
my fame would have spread over the whole earth, and I should have
obtained auspicious regions of eternal bliss in the heaven of Indra.
Listen to me therefore, ye bulls among men, as to what I intend to do
now. I will stay here forgoing all food, while ye all return home. Let
all my brothers also go to Hastinapura. Let all our friends, including
Karna, and all our relatives headed by Dussasana, return now to the
capital. Insulted by the foe, I myself will not repair thither. I who had
before wrested from the foe his respect, I who had always enchanced the
respect of my friends, have now become a source of sorrow unto friends
and of joy unto enemies. What shall I now say unto the king, going to the
city named after the elephant? What will Bhishma and Drona, Kripa, and
Drona’s son, Vidura and Sanjaya, Vahuka and Somadatta and other revered
seniors,--what will the principal men of the other orders and men of
independent professions, say to me and what shall I say unto them in
reply? Having hitherto stayed over the heads of my enemies, having
hitherto trod upon their breasts, I have fallen away from my position.
How shall I ever speak with them? Insolent men having obtained prosperity
and knowledge and affluence, are seldom blest for any length of time like
myself puffed up with vanity. Alas, led by folly I have done a highly
improper and wicked act, for which, fool that I am, I have fallen into
such distress. Therefore, will I perish by starving, life having become
insupportable to me. Relieved from distress by the foe, what man of
spirit is there who can drag on his existence? Proud as I am, shorn of
manliness, the foe hath laughed at me, for the Pandavas possessed of
prowess have looked at me plunged in misery!”

Vaisampayana continued, ‘While giving way to such reflections Duryodhana
spoke unto Dussasana thus: ‘O Dussasana, listen to these words of mine, O
thou of the Bharata race! Accepting this installation that I offer thee,
be thou king in my place. Rule thou the wide earth protected by Karna and
Suvala’s sons. Like Indra himself looking after the Maruts, cherish thou
thy brothers in such a way that they may all confide in thee. Let the
friends and relatives depend on thee like the gods depending on him of a
hundred sacrifices. Always shouldst thou bestow pensions on Brahmanas,
without idleness, and be thou ever the refuge of thy friends and
relatives. Like Vishnu looking after the celestials, thou shouldst always
look after all consanguineous relatives. Thou shouldst also ever cherish
thy superiors. Go, rule thou the earth gladdening thy friends and
reproving thy foes.’ And clasping his neck, Duryodhana said, ‘Go!’
Hearing these words of his, Dussasana in perfect cheerlessness and
overwhelmed with great sorrow, his voice choked in tears, said, with
joined hands and bending his head unto his eldest brother, ‘Relent!’ And
saying this he fell down on earth with heavy heart. And afflicted with
grief that tiger among men, shedding his tears on the feet of his brother
again said, ‘This will never be! The earth may split, the vault of heaven
may break in pieces, the sun may cast off his splendour, the moon may
abandon his coolness, the wind may forsake its speed, the Himavat may be
moved from its site, the waters of the ocean may dry up, and fire may
abandon its heat, yet I, O king, may never rule the earth without thee.’
And Dussasana repeatedly said, ‘Relent, O king! Thou alone shall be king
in our race for a hundred years.’ And having spoken thus unto the king,
Dussasana began to weep melodiously catching, O Bharata, the feet of his
eldest brother deserving of worship from him.

“And beholding Dussasana and Duryodhana thus weeping, Karna in great
grief approached them both and said, ‘Ye, Kuru princes, why do you thus
yield to sorrow like ordinary men, from senselessness? Mere weeping can
never ease a sorrowing man’s grief. When weeping can never remove one’s
griefs, what do you gain by thus giving way to sorrow? Summon patience to
your aid to not gladden the foe by such conduct. O king, the Pandavas
only did their duty in liberating thee. They that reside in the dominions
of the king, should always do what is agreeable to the king. Protected by
thee, the Pandavas are residing happily in thy dominion. It behoveth thee
not to indulge in such sorrow like an ordinary person. Behold, thy
uterine brothers are all sad and cheerless at seeing thee resolved to put
an end to thy life by forgoing food. Blest be thou! Rise up and come to
thy city and console these thy uterine brothers.”



SECTION CCXLVIII

“Kama continued, ‘O king, this conduct of thine to-day appeareth to be
childish. O hero, O slayer of foes, what is to be wondered at in this
that the Pandavas liberated thee when thou wert vanquished by the foe? O
son of the Kuru race, those that reside in the territories of the king,
especially those (amongst them) that lead the profession of arms, should
always do what is agreeable to the king whether they happen to be known
to their monarch or unknown to him. It happened often that foremost men
who crush the ranks of the hostile host, are vanquished by them, and are
rescued by their own troops. They that leading the profession of arms,
reside in the king’s realm should always combine and exert themselves to
the best of their power, for the king. If, therefore, O king, the
Pandavas, who live in the territories, have liberated thee, what is there
to be regretted at in this? That the Pandavas, O best of kings, did not
follow thee when thou didst march forth to battle at the head of thy
troops, has been an improper act on their part. They had before this come
under thy power, becoming thy slaves. They are, therefore, bound to aid
thee now, being endued with courage and might and incapable of turning
away from the field of battle. Thou art enjoying all the rich possessions
of the Pandavas. Behold them yet alive, O king! They have not resolved to
die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee
not to indulge in great sorrow long. O king, it is the certain duty of
those that reside in the king’s realm to do what is agreeable to the
king. Where should the regret be in all this? If thou, O king, dost not
act according to my words I shall stay here employed in reverentially
serving thy feet. O bull among men, I do not desire to live deprived of
thy company. O king, if thou resolvest to slay thyself by forgoing food,
thou wilt simply be an object of laughter with other kings.”

Vaisampayana continued, “Thus addressed by Karna, king Duryodhana, firmly
resolved to leave the world, desired not to rise from where he sat.”



SECTION CCXLIX

Vaisampayana said, “Beholding king Duryodhana, incapable of putting up
with an insult, seated with the resolution of giving up life by forgoing
food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni
said, O son of the Kuru race, you have just heard what Kama hath said.
His words are, indeed fraught with wisdom. Why wouldst thou abandoning
from foolishness the high prosperity that I won for thee, cast off thy
life today, O king, yielding to silliness? It seemeth to me to-day that
thou hast never waited upon the old. He that cannot control sudden
accession of joy or grief, is lost even though he may have obtained
prosperity, like an unburnt earthen vessel in water. That king who is
entirely destitute of courage, who hath no spark of manliness, who is the
slave of procrastination, who always acts with indiscretion, who is
addicted to sensual pleasures, is seldom respected by his subjects.
Benefited as thou has been, whence is this unreasonable grief of thine?
Do not undo this graceful act done by the sons of Pritha, by indulging in
such grief. When thou shouldst joy and reward the Pandavas, thou art
grieving, O king? Indeed, this behaviour of thine is inconsistent. Be
cheerful, do not cast away thy life; but remember with a pleased heart
the good they have done thee. Give back unto the sons of Pritha their
kingdom, and win thou both virtue and renown by such conduct. By acting
in this way, thou mayst be grateful. Establish brotherly relations with
the Pandavas by being friends, and give them their paternal kingdom, for
then thou wilt be happy!’”

Vaisampayana continued, “Hearing these words of Sakuni, and seeing the
brave Dussasana lying prostrate before him unmanned by fraternal love,
the king raised Dussasana and, clasping him in his well round arms, smelt
his head from affection. And hearing these words of Karna and Sauvala,
king Duryodhana lost heart more than ever, and he was overwhelmed with
shame and utter despair overtook his soul. And hearing all that his
friends said, he answered with sorrow, ‘I have nothing more to do with
virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do
not obstruct my purpose, but leave me all of you. I am firmly resolved to
cast away my life by forgoing food. Return to the city, and treat my
superiors there respectfully.’

“Thus addressed by him, they replied unto that royal grinder of foes,
saying, ‘O monarch, the course that is thine, is also ours, O Bharata.
How can we enter the city without thee?’”

Vaisampayana continued, “Though addressed in all manner of ways by his
friends and counsellors and brothers and relatives, the king wavered not
from his purpose. And the son of Dhritarashtra in accordance with his
purpose spread Kusa grass on the earth, and purifying himself by touching
water, sat down upon that spot. And clad in rags and Kusa grass he set
himself to observe the highest vow. And stopping all speech, that tiger
among kings, moved by the desire of going to heaven, began to pray and
worship internally suspending all external intercourse.

“Meanwhile the fierce Daityas and the Danavas who had been defeated of
old by the celestials and had been dwelling in the nether regions having
ascertained Duryodhana’s purpose and knowing that if the king died their
party would be weakened, commenced a sacrifice with fire for summoning
Duryodhana to their presence. And mantra knowing persons then commenced
with the help of formulae declared by Brihaspati and Usanas, those rites
that are indicated in the Atharva Veda and the Upanishads and which are
capable of being achieved by mantras and prayers. And Brahmins of rigid
vows, well-versed in the Vedas and the branches, began, with rapt soul,
to pour libations of clarified butter and milk into the fire, uttering
mantras. And after those rites were ended, a strange goddess, O king,
with mouth wide open, arose (from the sacrificial fire), saying, ‘What am
I to do?’ And the Daityas with well-pleased hearts, commanded her,
saying, ‘Bring thou hither the royal son of Dhritarashtra, who is even
now observing the vow of starvation for getting rid of his life.’ Thus
commanded, she went away saying, ‘So be it.’ And she went in the
twinkling of an eye to that spot where Suyodhana was. And taking up the
king back to the nether regions, and having brought him thus in a moment,
she apprised the Danavas of it. And the Danavas beholding the king
brought into their midst in the night, united together, and all of them
with well-pleased hearts and eyes expanded in delight addressed these
flattering words to Duryodhana.”



SECTION CCL

“The Danavas said, ‘O Suyodhana, O great king? O perpetuator of the race
of Bharata, thou art ever surrounded by heroes and illustrious men. Why
hast thou, then, undertaken to do such a rash act as the vow of
starvation? The suicide ever sinketh into hell and becometh the subject
of calumnious speech. Nor do intelligent persons like thee ever set their
hands to acts that are sinful and opposed to their best interests and
striking at the very root of their purposes. Restrain this resolve of
thine, therefore, O king, which is destructive of morality, profit, and
happiness, of fame, prowess, and energy, and which enhanceth the joy of
foes O exalted king, know the truth, the celestial origin of thy soul,
and the maker of thy body, and then summon thou patience to thy aid. In
days of old. O king, we have obtained thee, by ascetic austerities from
Maheswara. The upper part of thy body is wholly made of an assemblage of
Vajras, and is, therefore, invulnerable to weapons of every description,
O sinless one. The lower part of thy body, capable of captivating the
female heart by its comeliness was made of flowers by the goddess
herself--the wife of Mahadeva. Thy body is thus, O best of kings, the
creation of Maheswara himself and his goddess. Therefore, O tiger among
kings, thou art of celestial origin, not human. Other brave Kshatriyas of
mighty energy headed by Bhagadatta, and all acquainted with celestial
weapons, will slay thy foes. Therefore, let this grief of thine cease.
Thou hast no cause for fear. For aiding thee, many heroic Danavas have
been born on the earth. Other Asuras will also possess Bhishma and Drona
and Kama and others. Possessed by those Asuras, these heroes will cast
away their kindness and fight with thy foes. Indeed, when the Danavas
will enter their heart and possess them completely, flinging all
affections to a distance, becoming hard-hearted, these warriors will
strike every body opposed to them in battle without sparing sons,
brothers, fathers, friends, disciples, relatives, even children and old
men. Blinded by ignorance and wrath, and impelled by that destiny which
hath been ordained by the Creator, these tigers among men, with hearts
steeped in sin, will, O thou foremost of the Kurus, depopulate the earth
by hurling and shooting all kinds of weapons, with great manliness and
strength and always addressing one another boastfully with words such as
these, ‘Thou shall not escape from me today with life.’ And these
illustrious sons of Pandu also, five in number, will fight with these.
And, endued with mighty strength and favoured by Fate, they will compass
the destruction of these. And, O king, many Daityas and Rakshasas also
that have been born in the Kshatriya order, will fight with great prowess
in the battle with thy foes, using maces and clubs and lances and various
weapons of a superior kind. And, O hero, with respect to the fear that is
in thy heart rising from Arjuna, we have already settled the means for
slaying Arjuna. The soul of the slain Naraka hath assumed the form of
Karna. Recollecting his former hostility he will encounter both Kesava
and Arjuna. And that mighty warrior and foremost of smiters, proud of his
prowess will vanquish Arjuna in battle as also all thy enemies. The
wielder of the thunder-bolt, knowing all this, and desirous of saving
Arjuna, will in disguise take away from Karna his ear-rings and coat of
mail. We also have for that reason appointed hundreds upon hundreds and
thousands upon thousands of Daityas and Rakshasas, viz., those that are
known by the name of Samsaptakas.[83] These celebrated warriors will slay
the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the
whole earth, O monarch, without a rival. Do not yield to despondency.
Conduct such as this does not suit thee. O thou of the Kuru race, if thou
diest, our party becometh weak. Go thou, O hero, and let not thy mind be
directed to any other course of action. Thou art ever our refuge as,
indeed, the Pandavas are the refuge of the gods.’

Vaisampayana continued, “Having addressed him thus, those Daityas
embraced that elephant among kings, and those bulls among the Danavas
cheered that irrepressible one like a son. And, O Bharata, pacifying his
mind by soft speech, they permitted him to depart, saying, ‘Go and attain
victory!’ And when they had given leave to the mighty-armed one, that
very goddess carried him back to the spot where he had sat down, intent
upon putting an end to his life. And having set that hero down and paid
him homage, the goddess vanished, taking the king’s permission. O
Bharata, when she had gone, king Duryodhana considered all (that had
happened) as a dream. He then thought within himself, ‘I shall defeat the
Pandavas in battle.’ And Suyodhana thought that Karna and the Samsaptaka
army were both able (to destroy) and intent upon destroying that slayer
of foes, Partha. Thus, O bull of the Bharata race, the hope was
strengthened of the wicked minded son of Dhritarashtra, of conquering the
Pandavas. And Karna also, his soul and faculties possessed by the inmost
soul of Naraka, had at that time cruelly determined to slay Arjuna. And
those heroes--the Samsaptakas also--having their sense possessed by the
Rakshasas, and influenced by the qualities of emotion and darkness, were
desirous of slaying Phalguna. And, O king, others with Bhishma, Drona,
and Kripa at their head, having their faculties influenced by the
Danavas, were not so affectionate towards the sons of Pandu as they had
been. But king Suyodhana did not tell any one of this.

“When the night passed away, Karna, that offspring of the Sun, with
joined hands, smilingly addressed these wise words to king Duryodhana,
‘No dead man conquereth his foes: it is when he is alive that he can see
his good. Where is the good of the dead person; and, O Kauraveya, where
is his victory? Therefore, this is no time for grief, or fear or death.’
And having, with his arms embraced that mighty-armed one, he further
said, ‘Rise up, O king! Why dost thou lie down? Why dost thou grieve, O
slayer of foes? Having afflicted thy enemies by thy prowess, why dost
thou wish for death? Or (perhaps) fear hath possessed thee at the sight
of Arjuna’s prowess. I truly promise unto thee that I will slay Arjuna in
battle. O lord of men, I swear by my weapon that when the three and ten
years shall have passed away, I will bring the sons of Pritha under thy
subjection.’ Thus addressed by Karna, and remembering the words of the
Daityas and supplications made by them (his brothers), Suyodhana rose up.
And having heard those words of the Daityas that tiger among men, with a
firm resolve in his heart arrayed his army, abounding in horses and
elephants and cars and infantry. And, O monarch, immensely swarming with
white umbrellas, and pennons, and white Chamaras, and cars, and
elephants, and foot-soldiers, that mighty army, as it moved like the
waters of the Ganga, looked graceful like the firmament, at a season when
the clouds have dispersed and the signs of autumn have been but partially
developed. And, O foremost of kings, eulogised like a monarch by the best
of the Brahmanas blessing with victory, that lord of men Suyodhana,
Dhritarashtra’s son, receiving honours paid with innumerable joined
palms, and flaming in exceeding splendour, went in the front, accompanied
by Karna, and that gambler, the son of Suvala. And all his brothers with
Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty
king Vahlika, followed that lion among kings on his way, with cars of
various forms, and horses, and the best of elephants. And, O prime among
monarchs, in a short time, those perpetuators of the Kuru race entered
their own city.”



SECTION CCLI

Janamejaya said, “When the high-souled sons of Pritha were living in the
forest, what did those foremost of men and mighty archers--the sons of
Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the
mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to
relate this unto me.”

Vaisampayana said, “When, O mighty king, in this manner the Pandavas had
gone, leaving Suyodhana, and when, having been liberated by Pandu’s sons,
he had come to Hastinapura, Bhishma said these words to the son of
Dhritarashtra, ‘O child, I had told thee before, when thou wert intent
upon going to the hermitage that thy journey did not please me. But thou
didst do so. And as a consequence, O hero, wert thou forcibly taken
captive by the enemy, and wert delivered by the Pandavas versed in
morality. Yet art thou not ashamed. Even in the presence of thee, O son
of Gandhari, together with thy army, did the Suta’s son, struck with
panic, fly from the battle of the Gandharvas, O king. And, O foremost of
kings, O son of the monarch! while thou with thy army wert crying
distressfully, thou didst witness the prowess of the high-souled
Pandavas, and also, O mighty-armed one, of the wicked son of the Suta,
Karna. O best of kings, whether in the science of arms, or heroism, or
morality, Karna, O thou devoted to virtue, is not a fourth part of the
Pandavas. Therefore, for the welfare of this race, the conclusion of
peace is, I think, desirable with the high-souled Pandavas.”

‘Having been thus addressed by Bhishma, Dhritarashtra’s son the king,
laughed a good deal, and then suddenly sailed out with the son of Suvala.
thereupon, knowing that he was gone, those mighty bowmen with Karna, and
Dussasana at their head, followed the highly powerful son of
Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the
Kurus, hung down his head from shame, and then, O king, went to his own
quarters. And, O mighty monarch, when Bhishma had left, that lord of men,
Dhritarashtra’s son came there again, and began to consult with his
counsellors, ‘What is it that is good for me? What remaineth to be done?
And how we can most effectively bring about the good we shall discuss
to-day.’ Karna said, ‘O Kuru’s son, Duryodhana, do thou lay to heart tie
words that I say. Bhishma always blameth us, and praiseth the Pandavas.
And from the ill-will he beareth towards thee, he hateth me also. And, O
lord of men, in thy presence he ever crieth me down. I shall never, O
Bharata, bear these words that Bhishma had said in thy presence in
relation to this matter, extolling the Pandavas, and censuring thee, O
represser of foes! Do thou, O king, enjoin on me, together with servants,
forces, and cars. I shall, O monarch, conquer the earth furnished with
mountains and woods and forests. The earth had been conquered by the four
powerful Pandavas. I shall, without doubt, conquer it for thee
single-handed. Let that wretch of the Kuru race, the exceedingly
wicked-minded Bhishma, see it,--he who vilifies those that do not deserve
censure, and praises those that should not be praised. Let him this day
witness my might, and blame himself. Do thou, O king, command me. Victory
shall surely be thine. By my weapon, O monarch, I swear this before thee.’

“O king, O bull of the Bharata race, hearing those words of Karna, that
lord of men, experiencing the highest delight, spoke unto Karna, saying,
‘I am blessed. I have been favoured by thee,--since thou, endued with
great strength, art ever intent on my welfare. My life hath borne fruit,
to-day. As thou, O hero, intendest to subdue all our enemies, repair
thou. May good betide thee! Do thou command me (what I am to do),’ O
subduer of foes, having been thus addressed by Dhritarashtra’s
intelligent son, Karna ordered all the necessaries for the excursion. And
on an auspicious lunar day, at an auspicious moment, and under the
influence of a star presided over by an auspicious deity, that mighty
bowman, having been honoured by twice-born ones, and been bathed with
auspicious and holy substances and also worshipped by speech set out,
filling with the rattle of his car the three worlds, with their mobile
and immobile objects.”



SECTION CCLII

Vaisampayana continued, “Then, O bull among the Bharatas, that mighty
bowman, Karna, surrounded by a large army, besieged the beautiful city of
Drupada. And he, after a hard conflict, brought the hero under
subjection, and, O best of monarchs, made Drupada contribute silver and
gold and gems, and also pay tribute. And, O foremost of kings, having
subdued him, (Karna) brought under subjection those princes that were
under him (Drupada) and made them pay tribute. Then going to the north,
he subdued the sovereigns (of that quarter) and having effected the
defeat of Bhagadatta, Radha’s son ascended that mighty mountain Himavat,
all along fighting his foes. And ranging all sides, he conquered and
brought under subjection all the kings inhabiting the Himavat, and made
them pay dues. Then descending from the mountain and rushing to the east,
he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas,
and the Magadhas. the Karkakhandas; and also included with them the
Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the
eastern quarter Karna then presented himself before Batsa-bhumi. And
having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana
and Patrana, and Tripura, and Kosala,--and compelled all these to pay
tribute. Then going to the south, Karna vanquished the mighty charioteers
(of that quarter) and in Dakshinatya, the Suta’s son entered into
conflict with Rukmi. After having fought dreadfully, Rukmi spake to the
Suta’s son saying, ‘O foremost of monarchs, I have been pleased with thy
might and prowess. I shall not do thee wrong: I have only fulfilled the
vow of a Kshatriya. Gladly will I give thee as many gold coins as thou
desirest.’ Having met with Rukmi, Karna, repaired to Pandya and the
mountain, Sri. And by fighting, he made Karala, king Nila, Venudari’s
son, and other best of kings living in the southern direction pay
tribute. Then going to Sisupala’s son, the son of the Suta defeated him
and that highly powerful one also brought under his sway all the
neighbouring rulers. And, O bull of the Bharata race, having subjugated
the Avantis and concluded peace with them, and having met with the
Vrishnis, he conquered the west. And, having come to the quarter of
Varuna, he made all the Yavana and Varvara kings pay tribute. And, having
conquered the entire earth--east, west, north and south--that hero
without any aid brought under subjection all the nations of the
Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and
the Malavas. And, having conquered the mighty charioteers, headed by the
Nagnajitas, the Suta’s son brought the Sasakas and the Yavanas under his
sway. Having thus conquered and brought under his subjection the world,
the mighty charioteer and tiger among men came (back) to Hastinapura.
That lord of men, Dhritarashtra’s son, accompanied by his father and
brothers and friends, came to that mighty bowman, who had arrived, and
duly paid homage unto Karna crowned with martial merit. And the king
proclaimed his feats, saying, ‘What I have not received from either
Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May
good betide thee! What need of speaking at length! Hear my words, O
Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O
tiger among men, without doubt all the Pandavas and the other kings
crowned with prosperity, come not to a sixteenth part of thee. Do thou, O
mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari,
as the bearer of the thunderbolt did Aditi.’

“Then, O king, there arose in the city of Hastinapura a clamour, and
sounds of Oh! and Alas! and, O lord of men, some of the kings praised him
(Karna), while others censured him, while others, again, remained silent.
Having thus, O foremost of monarchs, in a short time conquered this earth
furnished with mountains and forests and skies, and with oceans, and
fields, and filled with high and low tracts, and cities, and replete also
with islands. O lord of earth, and brought the monarchs under
subjection,--and having gained imperishable wealth, the Suta’s son
appeared before the king. Then, O represser of foes, entering into the
interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger
among men, that one conversant with morality took hold of his feet even
like a son. And Dhritarashtra embraced him affectionately, and then
dismissed him. Ever since that time, O monarch, O Bharata, king
Duryodhana and Sakuni, the son of Suvala, thought that Pritha’s sons had
already been defeated in battle by Karna.”



SECTION CCLIII

Vaisampayana continued, “O king, O lord of men, that slayer of hostile
heroes, the Suta’s son, said these words to Duryodhana, ‘O Kaurava
Duryodhana, do thou lay unto thy heart the words that I shall tell thee;
and, O represser of foes, after having heard my words, it behoveth thee
to act accordingly every way. Now, O best of monarchs, O hero, hath the
earth been rid of foes. Do thou rule her even like the mighty-minded
Sakra himself, having his foes destroyed.”

Vaisampayana continued, “Having been thus addressed by Karna, the king
again spake unto him, saying, ‘O bull among men, nothing whatever is
unattainable to him who hath thee for refuge, and to whom thou art
attached and on whose welfare thou art entirely intent. Now, I have a
purpose, which do thou truly listen to. Having beheld that foremost of
sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath
sprung up in me (to celebrate the same). Do thou, O Suta’s son, fulfil
this desire of mine.’ Thus addressed, Karna spake thus unto the king,
‘Now that all the rulers of the earth have been brought under thy
subjection, do thou summon the principal Brahmanas, and, O best of Kurus,
duly procure the articles required for the sacrifice. And, O represser of
foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy
rites according to the ordinance, O king. And, O bull of the Bharata
race, let thy great sacrifice also, abounding in meats and drinks, and
grand with parts, commence.’

“O king, having been thus addressed by Karna, Dhritarashtra’s son
summoned the priest, and spake unto him these words, ‘Do thou duly and in
proper order celebrate for me that best of sacrifices, the Rajasuya
furnished with excellent Dakshinas.’ Thus accosted, that best of
Brahmanas spake unto the king, saying, ‘O foremost of the Kauravas, while
Yudhishthira is living, that best of sacrifices cannot be performed in
thy family, O Prince of kings! Further, O monarch, thy father
Dhritarashtra, endued with long life, liveth. For this reason also, O
best of kings, this sacrifice cannot be undertaken by thee. There is, O
lord, another great sacrifice, resembling the Rajasuya. Do thou, O
foremost of kings, celebrate that sacrifice. Listen to these words of
mine. All these rulers of the earth, who have, O king, become tributary
to thee, will pay thee tribute in gold, both pure and impure. Of that
gold, do thou, O best of monarchs, now make the (sacrificial) plough, and
do thou, O Bharata, plough the sacrificial compound with it. At that
spot, let there commence, O foremost of kings, with due rites, and
without any disturbance the sacrifice, sanctified with mantras abounding
in edibles. The name of that sacrifice worthy of virtuous persons, is
Vaishnava. No person save the ancient Vishnu hath performed it before.
This mighty sacrifice vies with that best of sacrifices--the Rajasuya
itself. And, further, it liketh us--and it is also for thy welfare (to
celebrate it). And, moreover, it is capable of being celebrated without
any disturbance. (By undertaking this), thy desire will be fufilled.’

“Having been thus addressed by those Brahmanas, Dhritarashtra’s son, the
king, spake these words to Karna, his brothers and the son of Suvala,
‘Beyond doubt, the words of the Brahmanas are entirely liked by me. If
they are relished by you also, express it without delay.’ Thus appealed,
they all said unto the king, ‘So be it.’ Then the king one by one
appointed persons to their respective tasks; and desired all the artisans
to construct the (sacrificial) plough. And, O best of kings, all that had
been commanded to be done, was gradually executed.”



SECTION CCLIV

Vaisampayana continued, “Then all the artisans, the principal
counsellors, and the highly wise Vidura said unto Dhritarashtra’s son,
“All the preparations for the excellent sacrifice have been made, O king;
and the time also hath come, O Bharata. And the exceedingly precious
golden plough hath been constructed.’ Hearing this, O monarch, that best
of kings, Dhritarashtra’s son commanded that prime among sacrifices to be
commenced. Then commenced that sacrifice sanctified by mantras, and
abounding in edibles, and the son of Gandhari was duly initiated
according to the ordinance. And Dhritarashtra, and the illustrious
Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated
Gandhari experienced great delight. And, O foremost of kings, Duryodhana
despatched swift messengers to invite the princes and the Brahmanas. And
mounting fleet vehicles they went to the (respective) directions assigned
to them. Then to a certain messenger on the point of setting out,
Dussasana said, ‘Go thou speedily to the woods of Dwaita; and in that
forest duly invite the Brahmanas and those wicked persons, the Pandavas.’
Thereupon, he repaired thither, and bowing down to all the Pandavas,
said, ‘Having acquired immense wealth by his native prowess, that best of
kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a
sacrifice. Thither are going from various directions the kings and the
Brahmanas. O king, I have been sent by the high-souled Kaurava. That king
and lord of men, Dhritarashtra’s son, invites you. It behoveth you,
therefore, to witness the delightful sacrifice of that monarch.’

“Hearing these words of the messenger, that tiger among kings, the royal
Yudhishthira, said, ‘By good luck it is that that enhancer of the glory
of his ancestors, king Suyodhana is celebrating this best of sacrifices.
We should certainly repair thither; but we cannot do now; for till (the
completion of) the thirteenth year, we shall have to observe our vow.’
Hearing this speech of Yudhishthira the just, Bhima said these words,
‘Then will king Yudhishthira the just go thither, when he will cast him
(Duryodhana) into the fire kindled by weapons. Do thou say unto
Suyodhana. ‘When after the expiration of the thirteenth year, that lord
of men, the Pandava, will, in the sacrifice of battle, pour upon the
Dhritarashtras, the clarified butter of his ire, then will I come!’ But
the other Pandavas, O king, did not say anything unpleasant. The
messenger (on his return) related unto Dhritarashtra’s son all as it had
fallen out. Then there came to the city of Dhritarashtra many foremost of
men, lords of various countries, and highly virtuous Brahmanas. And duly
received in order according to the ordinance, those lords of men
experienced great delight and were all well-pleased. And that foremost
among monarchs--Dhritarashtra--surrounded by all the Kauravas,
experienced the height of joy, and spake unto Vidura, saying, ‘Do thou, O
Kshatta, speedily so act that all persons in the sacrificial compound may
be served with food, be refreshed and satisfied.’ Thereupon, O represser
of foes, assenting to that order, the learned Vidura versed in morality,
cheerfully entertained all the orders in proper measure with meat and
beverages to eat and drink, and fragrant garland and various kinds of
attire. And having constructed pavilions (for their accommodation), that
hero and foremost of kings, duly entertained the princes and the
Brahmanas by thousands, and also bestowing upon them wealth of various
kinds, bade them farewell. And having dismissed all the kings, he entered
Hastinapura, surrounded by his brothers, and in company with Karna and
Suvala’s son.”



SECTION CCLV

Vaisampayana said, “While, O great king, Duryodhana was entering (the
city), the panegyrists eulogized the prince of unfailing prowess. And
others also eulogized that mighty bowman and foremost of kings. And
sprinkling over him fried paddy and sandal paste the citizens said, ‘By
good luck it is, O king, that thy sacrifice hath been completed without
obstruction.’ And some, more reckless of speech, that were present there,
said unto that lord of the earth, ‘Surely this thy sacrifice cannot be
compared with Yudhishthira’s: nor doth this come up to a sixteenth part
of that (sacrifice).’ Thus spake unto that king some that were reckless
of consequences. His friends, however, said, This sacrifice of thine hath
surpassed all others. Yayati and Nahusha, and Mandhata and Bharata,
having been sanctified by celebrating such a sacrifice, have all gone to
heaven.’ Hearing such agreeable words from his friends, that monarch, O
bull of the Bharata’s race, well-pleased, entered the city and finally
his own abode. Then, O king, worshipping the feet of his father and
mother and of others headed by Bhishma, Drona and Kripa, and of the wise
Vidura, and worshipped in turn by his younger brothers, that delighter of
brothers sat down upon an excellent seat, surrounded by the latter. And
the Suta’s son, rising up, said, ‘By good luck it is, O foremost of the
Bharata race, that this mighty sacrifice of thine hath been brought to a
close. When, however, the sons of Pritha shall have been slain in battle
and thou wilt have completed the Rajasuya sacrifice, once again, O lord
of men, shall I honour thee thus.’ Then that mighty king, the illustrious
son of Dhritarashtra, replied unto him, ‘Truly hath this been spoken by
thee. When, O foremost of men, the wicked-minded Pandavas have been
slain, and when also the grand Rajasuya hath been celebrated by me, then
thou shalt again, O hero, honour me thus.’ And having said this, O
Bharata, the Kaurava embraced Karna, and began, O mighty king, to think
of the Rajasuya, that foremost of sacrifices. And that best of kings also
addressed the Kurus around him, saying, ‘When shall I, ye Kauravas,
having slain all the Pandavas, celebrate that costly and foremost of
sacrifices, the Rajasuya.’ Then spake Karna unto him, saying, ‘Hear me, O
elephant among kings! So long as I do not slay Arjuna, I shall not allow
any one to wash my feet, nor shall I taste meat. And I shall observe the
Asura vow[84] and whoever may solicit me (for any thing), I never shall
say, ‘I have it not.’ When Karna had thus vowed to slay Phalguna in
battle, those mighty charioteers and bowmen, the sons of Dhritarashtra,
sent up a loud cheer; and Dhritarashtra’s sons thought that the Pandavas
had already been conquered. Then that chief of kings, the graceful
Duryodhana, leaving those bulls among men, entered his apartment, like
the lord Kuvera entering the garden of Chitraratha. And all those mighty
bowmen also, O Bharata, went to their respective quarters.

“Meanwhile those mighty bowmen, the Pandavas, excited by the words the
messenger had spoken, became anxious, and they did not (from that time)
experience the least happiness. Intelligence, further, O foremost of
kings, had been brought by spies regarding the vow of the Suta’s son to
slay Vijaya. Hearing this, O lord of men, Dharma’s son became exceedingly
anxious. And considering Karna of the impenetrable mail to be of
wonderful prowess, and remembering all their woes, he knew no peace. And
that high-souled one filled with anxiety, made up his mind to abandon the
woods about Dwaitavana abounding with ferocious animals.

“Meanwhile the royal son of Dhritarashtra began to rule the earth, along
with his heroic brothers as also with Bhishma and Drona and Kripa. And
with the assistance of the Suta’s son crowned with martial glory,
Duryodhana remained ever intent on the welfare of the rulers of the
earth, and he worshipped the foremost of Brahmanas by celebrating
sacrifices with profuse gifts. And that hero and subduer of foes, O king,
was engaged in doing good to his brothers, concluding for certain in his
mind that giving and enjoying are the only use of riches.”



SECTION CCLVI

Janamejaya said, ‘After having delivered Duryodhana, what did the mighty
sons of Pandu do in that forest? It behoveth thee to tell me this.’

Vaisampayana said, “Once on a time, as Yudhishthira lay down at night in
the Dwaita woods, some deer, with accents choked in tears, presented
themselves before him in his dreams. To them standing with joined hands,
their bodies trembling all over that foremost of monarchs said, ‘Tell me
what ye wish to say. Who are ye? And what do ye desire?’ Thus accosted by
Kunti’s son--the illustrious Pandava, those deer, the remnant of those
that had been slaughtered, replied unto him, saying, ‘We are, O Bharata,
those deer that are still alive after them that had been slaughtered. We
shall be exterminated totally. Therefore, do thou change thy residence. O
mighty king, all thy brothers are heroes, conversant with weapons; they
have thinned the ranks of the rangers of the forest. We few--the
remnants,--O mighty-minded one, remain like seed. By thy favour, O king
of kings, let us increase.’ Seeing these deer, which remained like seed
after the rest had been destroyed trembling and afflicted with fear,
Yudhishthira the just was greatly affected with grief. And the king,
intent on the welfare of all creatures, said unto them, ‘So be it. I
shall act as ye have said.’ Awaking after such a vision, that excellent
king, moved by pity towards the deer, thus spake unto his brothers
assembled there, ‘Those deer that are alive after them that have been
slaughtered, accosted me at night, after I had awakened, saying, ‘We
remain like the cues of our lines. Blest be thou! Do thou have compassion
on us.’ And they have spoken truly. We ought to feel pity for the
dwellers of the forest. We have been feeding on them for a year together
and eight months. Let us, therefore, again (repair) to the romantic
Kamyakas, that best of forests abounding in wild animals, situated at the
head of the desert, near lake Trinavindu. And there let us pleasantly
pass the rest of our time.’ Then, O king, the Pandavas versed in
morality, swiftly departed (thence), accompanied by the Brahmanas and all
those that lived with them, and followed by Indrasena and other
retainers. And proceeding along the roads walked (by travellers),
furnished with excellent corn and clear water, they at length beheld the
sacred asylum of Kamyaka endued with ascetic merit. And as pious men
enter the celestial regions, those foremost of the Bharata race, the
Kauravas, surrounded by those bulls among Brahmanas entered that forest.”



SECTION CCLVII

Vaisampayana continued, “Dwelling in the woods, O bull of the Bharata
race, the high-souled Pandavas spent one and ten years in a miserable
plight. And although deserving of happiness, those foremost of men,
brooding over their circumstances, passed their days miserably, living on
fruits and roots. And that royal sage, the mighty-armed Yudhishthira,
reflecting that the extremity of misery that had befallen his brothers,
was owing to his own fault, and remembering those sufferings that had
arisen from his act of gambling, could not sleep peacefully. And he felt
as if his heart had been pierced with a lance. And remembering the harsh
words of the Suta’s son, the Pandava, repressing the venom of his wrath,
passed his time in humble guise, sighing heavily. And Arjuna and both the
twins and the illustrious Draupadi, and the mighty Bhima--he that was
strongest of all men--experienced the most poignant pain in casting their
eyes on Yudhishthira. And thinking that a short time only remained (of
their exile), those bulls among men, influenced by rage and hope and by
resorting to various exertions and endeavours, made their bodies assume
almost different shapes.

“After a little while, that mighty ascetic, Vyasa, the son of Satyavati,
came there to see the Pandavas. And seeing him approach, Kunti’s son,
Yudhishthira, stepped forward, and duly received that high-souled one.
And having gratified Vyasa by bowing down unto him, Pandu’s son of
subdued senses, after the Rishi had been seated, sat down before him,
desirous of listening to him. And beholding his grandsons lean and living
in the forest on the produce of the wilderness, that mighty sage, moved
by compassion, said these words, in accents choked in tears, ‘O
mighty-armed Yudhishthira, O thou best of virtuous persons, those men
that do not perform ascetic austerities never attain great happiness in
this world. People experience happiness and misery by turns; for surely,
O bull among men, no man ever enjoyeth unbroken happiness. A wise man
endued with high wisdom, knowing that life hath its ups and downs, is
neither filled with joy nor with grief. When happiness cometh, one should
enjoy it; when misery cometh, one should bear it, as a sower of crops
must bide his season. Nothing is superior to asceticism: by asceticism
one acquireth mighty fruit. Do thou know, O Bharata, that there is
nothing that asceticism cannot achieve. Truth, sincerity, freedom from
anger, justice, self-control, restraint of the faculties, immunity from
malice, guilelessness, sanctity, and mortification of the senses, these,
O mighty monarch, purify a person of meritorious acts. Foolish persons
addicted to vice and bestial ways, attain to brutish births in after life
and never enjoy happiness. The fruit of acts done in this world is reaped
in the next. Therefore should one restrain his body by asceticism and the
observance of vows. And, O king, free from guile and with a cheerful
spirit, one should, according to his power, bestow gifts, after going
down to the recipient and paying him homage. A truth-telling person
attaineth a life devoid of trouble. A person void of anger attaineth
sincerity, and one free from malice acquireth supreme contentment. A
person who hath subdued his senses and his inner faculties, never knoweth
tribulation; nor is a person of subdued senses affected by sorrow at the
height of other’s prosperity. A man who giveth everyone his due, and the
bestower of boons, attain happiness, and come by every object of
enjoyment; while a man free from envy reapeth perfect ease. He that
honoureth those to whom honour is due, attaineth birth in an illustrious
line; and he that hath subdued his senses, never cometh by misfortune. A
man whose mind followeth good, after having paid his debt to nature, is
on this account, born again endued with a righteous mind.’

“Yudhishthira said, ‘O eminently virtuous one, O mighty sage, of the
bestowal of gifts and the observance of asceticism, which is of greater
efficacy in the next world, and which, harder of practice?’

“Vyasa said, ‘There is nothing, O child, in this world harder to practise
than charity. Men greatly thirst after wealth, and wealth also is gotten
with difficulty. Nay, renouncing even dear life itself, heroic men, O
magnanimous one, enter into the depths of the sea and the forest for the
sake of wealth. For wealth, some betake themselves to agriculture and the
tending of kine, and some enter into servitude. Therefore, it is
extremely difficult to part with wealth that is obtained with such
trouble. Since nothing is harder to practise than charity, therefore, in
my opinion, even the bestowal of boons is superior to everything.
Specially is this to be borne in mind that well-earned gains should, in
proper time and place, be given away to pious men. But the bestowal of
ill-gotten gains can never rescue the giver from the evil of rebirth. It
hath been declared, O Yudhishthira, that by bestowing, in a pure spirit,
even a slight gift in due time and to a fit recipient, a man attaineth
inexhaustible fruit in the next world. In this connection is instanced
the old story regarding the fruit obtained by Mudgala, for having given
away only a drona[85] of corn.’”



SECTION CCLVIII

Yudhishthira said, “Why did that high-souled one give away a drona of
corn? And, O eminently pious one, to whom and in what prescribed way did
he give it? Do thou tell me this. Surely, I consider the life of that
virtuous person as having borne fruit with whose practices the possessor
himself of the six attributes, witnessing everything, was well pleased.”

“Vyasa said, ‘There lived, O king, in Kurukshetra a virtuous man (sage),
Mudgala by name. And he was truthful, and free from malice, and of
subdued senses. And he used to lead the Sila and Unchha modes of
life.[86] And although living like a pigeon, yet that one of mighty
austerities entertained his guests, celebrated the sacrifice called
Istikrita, and performed other rites. And that sage together with his son
and wife, ate for a fortnight, and during the other fortnight led the
life of a pigeon, collecting a drona of corn. And celebrating the Darsa
and Paurnamasya sacrifices, that one devoid of guile, used to pass his
days by taking the food that remained after the deities and the guests
had eaten. And on auspicious lunar days, that lord of the three worlds,
Indra himself, accompanied by the celestials used, O mighty monarch, to
partake of the food offered at his sacrifice. And that one, having
adopted the life of a Muni, with a cheerful heart entertained his guests
also with food on such days. And as that high-souled one distributed his
food with alacrity, the remainder of the drona of corn increased as soon
as a guest appeared. And by virtue of the pure spirit in which the sage
gave a way, that food of his increased so much that hundreds upon
hundreds of learned Brahmanas were fed with it.

“And, O king, it came to pass that having heard of the virtuous Mudgala
observant of vows, the Muni Durvasa, having space alone for his
covering,[87] his accoutrements worn like that of maniac, and his head
bare of hair, came there, uttering, O Pandava various insulting words.
And having arrived there that best of Munis said unto the Brahmana. ‘Know
thou, O foremost of Brahmanas, that I have come hither seeking for food.
Thereupon Mudgala said unto the sage, ‘Thou art welcome!’ And then
offering to that maniac of an ascetic affected by hunger, water to wash
his feet and mouth, that one observant of the vow of feeding guests,
respectfully placed before him excellent fare. Affected by hunger, the
frantic Rishi completely exhausted the food that had been offered unto
him. Thereupon, Mudgala furnished him again with food. Then having eaten
up all that food, he besmeared his body with the unclean orts and went
away as he had come. In this manner, during the next season, he came
again and ate up all the food supplied by that wise one leading the
Unchha mode of life. Thereupon, without partaking any food himself, the
sage Mudgala again became engaged in collecting corn, following the
Unchha mode. Hunger could not disturb his equanimity. Nor could anger,
nor guile, nor a sense of degradation, nor agitation, enter into the
heart of that best of Brahmanas leading the Unchha mode of life along
with his son and his wife. In this way, Durvasa having made up his mind,
during successive seasons presented himself for six several times before
that best of sages living according to the Unchha mode; yet that Muni
could not perceive any agitation in Mudgala’s heart; and he found the
pure heart of the pure-souled ascetic always pure. Thereupon,
well-pleased, the sage addressed Mudgala, saying, There is not another
guileless and charitable being like thee on earth. The pangs of hunger
drive away to a distance the sense of righteousness and deprive people of
all patience. The tongue, loving delicacies, attracteth men towards them.
Life is sustained by food. The mind, moreover, is fickle, and it is hard
to keep it in subjection. The concentration of the mind and of the senses
surely constitutes ascetic austerities. It must be hard to renounce in a
pure spirit a thing earned by pains. Yet, O pious one, all this hath been
duly achieved by thee. In thy company we feel obliged and gratified.
Self-restraint, fortitude, justice, control of the senses and of
faculties, mercy, and virtue, all these are established in thee. Thou
hast by the deeds conquered the different worlds and have thereby
obtained admission into paths of beautitude. Ah! even the dwellers of
heaven are proclaiming thy mighty deeds of charity. O thou observant of
vows, thou shalt go to heaven even in thine own body.

“Whilst the Muni Durvasa was speaking thus, a celestial messenger
appeared before Mudgala, upon a car yoked with swans and cranes, hung
with a neat work of bells, scented with divine fragrance, painted
picturesquely, and possessed of the power of going everywhere at will.
And he addressed the Brahmana sage, saying, ‘O sage, do thou ascend into
this chariot earned by thy acts. Thou hast attained the fruit of thy
asceticism!’

“As the messenger of the gods was speaking thus, the sage told him, ‘O
divine messenger, I desire that thou mayst describe unto me the
attributes of those that reside there. What are their austerities, and
what their purposes? And, O messenger of the gods, what constitutes
happiness in heaven, and what are the disadvantages thereof? It is
declared by virtuous men of good lineage that friendship with pious
people is contracted by only walking with them seven paces. O lord, in
the name of that friendship I ask thee, ‘Do thou without hesitation tell
me the truth, and that which is good for me now. Having heard thee, I
shall, according to thy words, ascertain the course I ought to follow.’”



SECTION CCLIX

“The messenger of the gods said, ‘O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O Muni,
that region which is known as heaven, existeth there above us. Those
regions tower high, and are furnished with excellent paths, and are, O
sage, always ranged by celestial cars. Atheists, and untruthful persons,
those that have not practised ascetic austerities and those that have not
performed great sacrifices, cannot repair thither. Only men of virtuous
souls, and those of subdued spirits, and those that have their faculties
in subjection, and those that have controlled their senses, and those
that are free from malice, and persons intent on the practice of charity;
and heroes, and men bearing marks of battle, after having, with subdued
senses and faculties, performed the most meritorious rites, attain those
regions, O Brahmana, capable of being obtained only by virtuous acts, and
inhabited by pious men. There, O Mudgala, are established separately
myriads of beautiful, shining, and resplendent worlds bestowing every
object of desire, owned by those celestial beings, the gods, the Sadhyas,
and the Vaiswas, the great sages, Yamas, and the Dharmas, and the
Gandharvas and the Apsaras. And there is that monarch of mountains the
golden Meru extending over a space of thirty-three thousand Yojanas. And
there, O Mudgala, are the sacred gardens of the celestials, with Nandana
at their head, where sport the persons of meritorious acts. And neither
hunger, nor thirst, nor lassitude, nor fear, nor anything that is
disgusting or inauspicious is there. And all the odours of that place are
delightful, and all the breezes delicious to the touch. And all the
sounds there are captivating, O sage, to the ear and the heart. And
neither grief, nor decrepitude, nor labour, nor repentance also is there.
That world, O Muni, obtained as the fruit of one’s own acts, is of this
nature. Persons repair thither by virtue of their meritorious deeds. And
the persons of those that dwell there look resplendent, and this, O
Mudgala, solely by virtue of their own acts, and not owing to the merits
of father or mothers. And there is neither sweat, nor stench, nor urine
there. And, there, O Muni, dust doth not soils one’s garments. And their
excellent garlands, redolent of divine fragrance, never fade. And, O
Brahmana, they yoke such cars as this (that I have brought). And, O
mighty sage, devoid of envy and grief and fatigue and ignorance and
malice, men who have attained heaven, dwell in those regions happily.
And, O bull among Munis, higher and higher over such regions there are
others endued with higher celestial virtues. Of these, the beautiful and
resplendent regions of Brahma are the foremost. Thither, O Brahmana,
repair Rishis that have been sanctified by meritorious acts. And there
dwell certain beings named Ribhus. They are the gods of the gods
themselves. Their regions are supremely blessed, and are adored even by
the deities. These shine by their own light, and bestow every object of
desire. They suffer no pangs that women might cause, do not possess
worldly wealth, and are free from guile. The Ribhus do not subsist on
oblations, nor yet on ambrosia. And they are endued with such celestial
forms that they cannot be perceived by the senses. And these eternal gods
of the celestials do not desire happiness for happiness’ sake, nor do
they change at the revolution of a Kalpa. Where, indeed, is their
decrepitude or dissolution? For them there is neither ecstasy, nor joy,
nor happiness. They have neither happiness nor misery. Wherefore should
they have anger or aversion then, O Muni? O Mudgala, their supreme state
is coveted even by the gods. And that crowning emancipation, hard to
attain, can never be acquired by people subject to desire. The number of
those deities is thirty-three. To their regions repair wise men, after
having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.

“Thus have I described unto thee the blessing of the celestial regions.
Do thou now hear from me some of the disadvantages thereof. That in the
celestial regions a person, while reaping the fruit of the acts he hath
already performed, cannot be engaged in any others, and that he must
enjoy the consequences of the former until they are completely exhausted,
and, further, that he is subject to fall after he hath entirely exhausted
his merit, form, in my opinion, the disadvantages of heaven. The fall of
a person whose mind hath been steeped in happiness, must, O Mudgala, be
pronounced as a fault. And the discontent and regret that must follow
one’s stay at an inferior seat after one hath enjoyed more auspicious and
brighter regions, must be hard to bear. And the consciousness of those
about to fall is stupefied, and also agitated by emotions. And as the
garlands of those about to fall fade away, fear invadeth their hearts.
These mighty drawbacks, O Mudgala, extend even to the regions of Brahma.
In the celestial regions, the virtues of men who have performed righteous
acts, are countless. And, O Muni, this is another of the attributes of
the fallen that, by reason of their merits, they take birth among men.
And then they attain to high fortune and happiness. If one, however,
cannot acquire knowledge here, one cometh by an inferior birth. The
fruits of acts done in this world are reaped in the next. This world, O
Brahmana, hath been declared to be one of acts; the others, as one of
fruit. Thus have I, O Mudgala, asked by thee, described all unto thee.
Now, O pious one, with thy favour, we shall easily set out with speed.’

“Vyasa continued, ‘Having heard this speech, Mudgala began to reflect in
his mind. And having deliberated well, that best of Munis spake thus unto
the celestial messenger, ‘O messenger of the gods, I bow unto thee. Do
thou, O sire, depart in peace. I have nothing to do with either
happiness, or heaven having such prominent defects. Persons who enjoy
heaven suffer, after all, huge misery and extreme regret in this world.
Therefore, I do not desire heaven. I shall seek for that unfailing region
repairing whither people have not to lament, or to be pained, or
agitated. Thou hast described unto me these great defects belonging to
the celestial regions. Do thou now describe unto me a region free from
faults.’ Thereupon the celestial messenger said, ‘Above the abode of
Brahma, there is the supreme seat of Vishnu, pure, and eternal, and
luminous known by the name of Para Brahma. Thither, O Brahmana, cannot
repair persons who are attached to the objects of the senses: nor can
those subject to arrogance, covetousness, ignorance, anger, and envy, go
to that place. It is only those that are free from affection, and those
free from pride, and those free from conflicting emotions, and those that
have restrained their senses, and those given to contemplation and Yoga,
that can repair thither.’ Having heard these words, the Muni bade
farewell to the celestial messenger, and that virtuous one leading the
Unchha mode of life, assumed perfect contentment. And then praise and
dispraise became equal unto him; and a brickbat, stone, and gold assumed
the same aspect in his eyes. And availing himself of the means of
attaining Brahma, he became always engaged in meditation. And having
obtained power by means of knowledge, and acquired excellent
understanding, he attained that supreme state of emancipation which is
regarded as Eternal. Therefore, thou also, O Kunti’s son, ought not to
grieve. Deprived thou hast truly been of a flourishing kingdom, but thou
wilt regain it by thy ascetic austerities. Misery after happiness, and
happiness after misery, revolve by turns round a man even like the point
of a wheel’s circumference round the axle. After the thirteenth year hath
passed away, thou wilt, O thou of immeasurable might, get back the
kingdom possessed before thee by thy father and grand-father. Therefore,
let the fever of thy heart depart!’”

Vaisampayana continued “Having said this to Pandu’s son, the worshipful
Vyasa went back to his hermitage for the purpose of performing
austerities.”



SECTION CCLX

Janamejaya said, “While the high-souled Pandavas were living in those
woods, delighted with the pleasant conversation they held with the Munis,
and engaged in distributing the food they obtained from the sun, with
various kinds of venison to Brahmanas and others that came to them for
edibles till the hour of Krishna’s meal, how, O great Muni, did
Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided
by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask
thee this. Do thou, worshipful Sir, enlighten me.”

Vaisampayana said, “When, O great king, Duryodhana heard that the
Pandavas were living as happily in the woods as in a city, he longed,
with the artful Karna, Dussasana and others, to do them harm. And while
those evil-minded persons were employed in concerting various wicked
designs, the virtuous and celebrated ascetic Durvasa, following the bent
of his own will, arrived at the city of the Kurus with ten thousand
disciples. And seeing the irascible ascetic arrived, Duryodhana and his
brothers welcomed him with great humility, self-abasement and gentleness.
And himself attending on the Rishi as a menial, the prince gave him a
right worshipful reception. And the illustrious Muni stayed there for a
few days, while king Duryodhana, watchful of his imprecations, attended
on him diligently by day and night. And sometimes the Muni would say, ‘I
am hungry, O king, give me some food quickly.’ And sometimes he would go
out for a bath and, returning at a late hour, would say, ‘I shall not eat
anything today as I have no appetite,’ and so saying would disappear from
his sight. And sometimes, coming all on a sudden, he would say, ‘Feed us
quickly.’ And at other times, bent on some mischief, he would awake at
midnight and having caused his meals to be prepared as before, would carp
at them and not partake of them at all. And trying the prince in this way
for a while, when the Muni found that the king Duryodhana was neither
angered, nor annoyed, he became graciously inclined towards him. And
then, O Bharata, the intractable Durvasa said unto him, ‘I have power to
grant thee boons. Thou mayst ask of me whatever lies nearest to thy
heart. May good fortune be thine. Pleased as I am with thee, thou mayst
obtain from me anything that is not opposed to religion and morals.’

Vaisampayana continued, “Hearing these words of the great ascetic,
Suyodhana felt himself to be inspired with new life. Indeed, it had been
agreed upon between himself and Karna and Dussasana as to what the boon
should be that he would ask of the Muni if the latter were pleased with
his reception. And the evil-minded king, bethinking himself of what had
previously been decided, joyfully solicited the following favour, saying,
‘The great king Yudhishthira is the eldest and the best of our race. That
pious man is now living in the forest with his brothers. Do thou,
therefore, once become the guest of that illustrious one even as, O
Brahmana, thou hast with thy disciples been mine for some time. If thou
art minded to do me a favour, do thou go unto him at a time when that
delicate and excellent lady, the celebrated princess of Panchala, after
having regaled with food the Brahmanas, her husbands and herself, may lie
down to rest.’ The Rishi replied, ‘Even so shall I act for thy
satisfaction.’ And having said this to Suyodhana, that great Brahmana,
Durvasa, went away in the very same state in which he had come. And
Suyodhana regarded himself to have attained all the objects of his
desire. And holding Karna by the hand he expressed great satisfaction.
And Karna, too, joyfully addressed the king in the company of his
brothers, saying, ‘By a piece of singular good luck, thou hast fared well
and attained the objects of thy desire. And by good luck it is that thy
enemies have been immersed in a sea of dangers that is difficult to
cross. The sons of Pandu are now exposed to the fire of Durvasa’s wrath.
Through their own fault they have fallen into an abyss of darkness.’”

Vaisampayana continued, “O king, expressing their satisfaction in this
strain, Duryodhana and others, bent on evil machinations, returned
merrily to their respective homes.”



SECTION CCLXI

(Draupadi-harana Parva)

Vaisampayana said, “One day, having previously ascertained that the
Pandavas were all seated at their ease and that Krishna was reposing
herself after her meal, the sage Durvasa, surrounded by ten thousand
disciples repaired to that forest. The illustrious and upright king
Yudhishthira, seeing that guest arrived, advanced with his mothers to
receive him. And joining the palms of his hands and pointing to a proper
and excellent seat, he accorded the Rishis a fit and respectful welcome.
And the king said unto him, ‘Return quick, O adorable sir, after
performing thy diurnal ablutions and observances.’ And that sinless Muni,
not knowing how the king would be able to provide a feast for him and his
disciples, proceeded with the latter to perform his ablutions. And that
host of the Muni, of subdued passions, went into the stream for
performing their ablutions. Meanwhile, O king, the excellent princess
Draupadi, devoted to her husbands, was in great anxiety about the food
(to be provided for the Munis). And when after much anxious thought she
came to the conclusion that means there were none for providing a feast,
she inwardly prayed to Krishna, the slayer of Kansa. And the princess
said, ‘Krishna, O Krishna, of mighty arms, O son of Devaki, whose power
is inexhaustible, O Vasudeva, O lord of the Universe, who dispellest the
difficulties of those that bow down to thee, thou art the soul, the
creator and the destroyer of the Universe. Thou, O lord, art
inexhaustible and the saviour of the afflicted. Thou art the preserver of
the Universe and of all created beings. Thou art the highest of the high,
and the spring of the mental perceptions Akuli and Chiti![88] O Supreme
and Infinite Being, O giver of all good, be thou the refuge of the
helpless. O Primordial Being, incapable of being conceived by the soul or
the mental faculties or otherwise, thou art the ruler of all and the lord
of Brahma. I seek thy protection. O god, thou art ever kindly disposed
towards those that take refuge in thee. Do thou cherish me with thy
kindness. O thou with a complexion dark as the leaves of the blue lotus,
and with eyes red as the corolla of the lily, and attired in yellow robes
with, besides, the bright Kaustubha gem in thy bosom, thou art the
beginning and the end of creation, and the great refuge of all. Thou art
the supreme light and essence of the Universe! Thy face is directed
towards every point. They call thee Supreme Germ and the depository of
all treasures. Under thy protections, O lord of the gods, all evils lose
their terror. As thou didst protect me before from Dussasana, do thou
extricate me now from this difficulty.”

Vaisampayana continued, “The great and sovereign God, and Lord of the
earth, of mysterious movements, the lord Kesava who is ever kind to the
dependents, thou adored by Krishna, and perceiving her difficulty,
instantly repaired to that place leaving the bed of Rukmini who was
sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in
great joy and informed him of the arrival of the Munis and every other
thing. And having heard everything Krishna said unto her, ‘I am very much
afflicted with hunger, do thou give me some food without delay, and then
thou mayst go about thy work.’ At these words of Kesava, Krishna became
confused, and replied unto him, saying, ‘The sun-given vessel remains
full till I finish my meal. But as I have already taken my meal today,
there is no food in it now. Then that lotus-eyed and adorable being said
unto Krishna, ‘This is no time for jest, O Krishna.--I am much distressed
with hunger, go thou quickly to fetch the vessel and show it to me.’ When
Kesava, that ornament of the Yadu’s race, had the vessel brought unto
him,--with such persistence, he looked into it and saw a particle of rice
and vegetable sticking at its rim. And swallowing it he said unto her,
‘May it please the god Hari, the soul of the Universe, and may that god
who partaketh at sacrifices, be satiated with this.’ Then the long-armed
Krishna, that soother of miseries, said unto Bhimasena, ‘Do thou speedily
invite the Munis to dinner. Then, O good king, the celebrated Bhimasena
quickly went to invite all those Munis, Durvasa and others, who had gone
to the nearest stream of transparent and cool water to perform their
ablutions. Meanwhile, these ascetics, having plunged into the river, were
rubbing their bodies and observing that they all felt their stomachs to
be full. And coming out of the stream, they began to stare at one
another. And turning towards Durvasa, all those ascetics observed,
‘Having bade the king make our meals ready, we have come hither for a
bath. But how, O regenerate Rishi, can we eat anything now, for our
stomachs seem to be full to the throat. The repast hath been uselessly
prepared for us. What is the best thing to be done now?’ Durvasa replied,
‘By spoiling the repast, we have done a great wrong to that royal sage,
king Yudhishthira. Would not the Pandavas destroy us by looking down upon
us with angry eyes? I know the royal sage Yudhishthira to be possessed of
great ascetic power. Ye Brahmanas, I am afraid of men that are devoted to
Hari. The high-souled Pandavas are all religious men, learned, war-like,
diligent in ascetic austerities and religious observances, devoted to
Vasudeva, and always observant of rules of good conduct. If provoked,
they can consume us with their wrath as fire doth a bale of cotton.
Therefore, ye disciples, do ye all run away quickly without seeing them
(again)!”

Vaisampayana continued, “All those Brahmanas, thus advised by their
ascetic preceptor, became greatly afraid of the Pandavas and fled away in
all directions. Then Bhimasena not beholding those excellent Munis in the
celestial river, made a search after them here and there at all the
landing places. And learning from the ascetics of those places that they
had run away, he came back and informed Yudhishthira of what had
happened. Then all the Pandavas of subdued senses, expecting them to
come, remained awaiting their arrival for some time. And Yudhishthira
said, ‘Coming dead of night the Rishis will deceive us. Oh how, can we
escape from this difficulty created by the facts?’ Seeing them absorbed
in such reflections and breathing long deep sighs at frequent intervals,
the illustrious Krishna suddenly appeared to them and addressed them
these words: ‘Knowing, ye sons of Pritha, your danger from that wrathful
Rishi, I was implored by Draupadi to come, and (therefore) have I come
here speedily. But now ye have not the least fear from the Rishi Durvasa.
Afraid of your ascetic powers, he hath made himself scarce ere this.
Virtuous men never suffer. I now ask your permission to let me return
home. May you always be prosperous!’”

Vaisampayana continued, “Hearing Kesava’s words, the sons of Pritha, with
Draupadi, became easy in mind. And cured of their fever (of anxiety),
they said unto him, ‘As persons drowning in the wide ocean safely reach
the shore by means of a boat, so have we, by thy aid, O lord Govinda,
escaped from this inextricable difficulty. Do thou now depart in peace,
and may prosperity be thine.’ Thus dismissed, he repaired to his capital
and the Pandavas too, O blessed lord, wandering from forest to forest
passed their days merrily with Draupadi. Thus, O king, have I related to
thee the story which thou askedest me to repeat. And it was thus that the
machinations of the wicked sons of Dhritarashtra about the Pandavas in
the forest, were frustrated.”



SECTION CCLXII

Vaisampayana said, “These great warriors of the race of Bharata sojourned
like immortals in the great forest of Kamyaka, employed in hunting and
pleased with the sight of numerous wild tracts of country and wide
reaches of woodland, gorgeous with flowers blossoming in season. And the
sons of Pandu, each like unto Indra and the terror of his enemies, dwelt
there for some time. And one day those valiant men, the conquerors of
their foes, went about in all directions in search of game for feeding
the Brahmanas in their company, leaving Draupadi alone at the hermitage,
with the permission of the great ascetic Trinavindu, resplendent with
ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the
famous king of Sindhu, the son of Vriddhakshatra was, with a view to
matrimony, proceeding to the kingdom of Salwa, dressed in his best royal
apparel and accompanied by numerous princes. And the prince halted in the
woods of Kamyaka. And in that secluded place, he found the beautiful
Draupadi, the beloved and celebrated wife of the Pandavas, standing at
the threshold of the hermitage. And she looked grand in the superb beauty
of her form, and seemed to shed a lustre on the woodland around, like
lightning illuminating masses of dark clouds. And they who saw her asked
themselves, ‘Is this an Apsara, or a daughter of the gods, or a celestial
phantom?’ And with this thought, their hands also joined together. They
stood gazing on the perfect and faultless beauty of her form. And
Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck
with amazement at the sight of that lady of faultless beauty, was seized
with an evil intention. And inflamed with desire, he said to the prince
named Kotika, ‘Whose is this lady of faultless form? Is she of the human
kind? I have no need to marry if I can secure this exquisitely beautiful
creature. Taking her with me, I shall go back to my abode, Oh sir, and
enquire who she is and whence she has come and why also that delicate
being hath come into this forest beset with thorns. Will this ornament of
womankind, this slender-waisted lady of so much beauty, endued with
handsome teeth and large eyes, accept me as her lord? I shall certainly
regard myself successful, if I obtain the hand of this excellent lady.
Go, Kotika, and enquire who her husband may be.’ Thus asked, Kotika,
wearing a kundala, jumped out of his chariot and came near her, as a
jackal approacheth a tigress, and spake unto her these words.’”



SECTION CCLXIII

Kotika said, “Excellent lady, who art thou that standest alone, leaning
on a branch of the Kadamva tree at this hermitage and looking grand like
a flame of fire blazing at night time, and fanned by the wind?
Exquisitely beautiful as thou art, how is it that thou feelest not any
fear in these forests? Methinks thou art a goddess, or a Yakshi, or a
Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of
the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of
Soma, or of Kuvera, who, having assumed a human form, wanderest in these
forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri,
or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are,
nor do we know who protects thee here! Respectfully do we ask thee, good
lady, who is thy powerful father, and, O, do tell us truly the names of
thy husband, thy relatives, and thy race, and tell us also what thou dost
here. As for us, I am king Suratha’s son whom people know by the name of
Kotika, and that man with eyes large as the petals of the lotus, sitting
on a chariot of gold, like the sacrificial fire on the altar, is the
warrior known by the name of Kshemankara, king of Trigarta. And behind
him is the famous son of the king of Pulinda, who is even now gazing on
thee. Armed with a mighty bow and endued with large eyes, and decorated
with floral wreaths, he always liveth on the breasts of mountains. The
dark and handsome young man, the scourge of his enemies, standing at the
edge of that tank, is the son of Suvala of the race of Ikshwaku. And if,
O excellent lady, thou hast ever heard the name of Jayadratha, the king
of Sauviras, even he is there at the head of six thousand chariots, with
horses and elephants and infantry, and followed by twelve Sauvira princes
as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya,
Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and
Kuhana, all mounted on chariots drawn by chestnut horses and every one of
them looking like the fire on the sacrificial altar. The brothers also of
the king, viz., the powerful Valahaka, Anika, Vidarana and others, are
among his followers. These strong-limbed and noble youths are the flowers
of the Sauvira chivalry. The king is journeying in the company of these
his friends, like Indra surrounded by the Maruts. O fine-haired lady, do
tell us that are unacquainted (with these matters), whose wife and whose
daughter thou art.”



SECTION CCLXIV

Vaisampayana continued, “The princess Draupadi, thus questioned by that
ornament of Sivi’s race, moved her eyes gently, and letting go her hold
of the Kadamva blanch and arranging her silken apparel she said, I am
aware, O prince, that it is not proper for a person like me to address
you thus, but as there is not another man or woman here to speak with
thee and as I am alone here just now, let me, therefore, speak. Know,
worthy sir, that being alone in this forest here, I should not speak unto
thee, remembering the usages of my sex. I have learned, O Saivya, that
thou art Suratha’s son, whom people know by the name of Kotika.
Therefore, on my part, I shall now tell thee of my relations and renowned
race. I am the daughter of king Drupada, and people know me by the name
of Krishna, and I have accepted as my husbands, five persons of whom you
may have heard while they were living at Kahandavaprastha. Those noble
persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of
Madri, leaving me here and having assigned unto themselves the four
points of the horizon, have gone out on a hunting excursion. The king
hath gone to the east, Bhimasena towards the south, Arjuna to the west,
and the twin brothers towards the north! Therefore, do ye now alight and
dismiss your carriages so that ye may depart after receiving a due
welcome from them. The high-souled son of Dharma is fond of guests and
will surely be delighted to see you!’ Having addressed Saivya’s son in
this way, the daughter of Drupada, with face beautiful as the moon,
remembering well her husband’s character for hospitality, entered her
spacious cottage.”



SECTION CCLXV

Vaisampayana said, “O Bharata, Kotikakhya related to those princes who
had been waiting, all that had passed between him and Krishna. And
hearing Kotikakhya’s words, Jayadratha said to that scion of the race of
Sivi, ‘Having listened only to her speech, my heart has been lovingly
inclined towards that ornament of womankind. Why therefore, hast thou
returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms,
that having once seen this lady, other women now seem to me like so many
monkeys. I having looked at her, she has captivated my heart. Do tell me,
O Saivya, if that excellent lady is of the human kind.’ Kotika replied,
‘This lady is the famous princess Krishna, the daughter of Drupada, and
the celebrated wife of the five sons of Pandu. She is the much esteemed
and beloved and chaste wife of the sons of Pritha. Taking her with thee,
do thou proceed towards Sauvira!’”

Vaisampayana continued, ‘Thus addressed, the evil-minded Jayadratha, the
king of Sindhu, Sauvira and other countries, said, ‘I must see Draupadi.’
And with six other men he entered that solitary hermitage, like a wolf
entering the den of a lion. And he said unto Krishna, ‘Hail to thee,
excellent lady! Are thy husbands well and those, besides, whose
prosperity thou always wishest.’ Draupadi replied, ‘Kunti’s son king
Yudhishthira of the race of Kuru, his brothers, myself, and all those of
whom thou hast enquired of, are well. Is everything right with thy
kingdom, thy government, exchequer, and thy army? Art thou, as sole
ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu
and others that thou hast brought under thy sway? Do thou, O prince,
accept this water for washing thy feet. Do thou also take this seat. I
offer thee fifty animals for thy train’s breakfast. Besides these,
Yudhishthira himself, the son of Kunti, will give thee porcine deer and
Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru
deer, and bears, and Samvara deer and gayals and many other animals,
besides wild boars and buffaloes and other animals of the quadruped
tribe.’ Hearing this Jayadratha replied, saying, ‘All is well with me. By
offering to provide our breakfast, thou hast in a manner actually done
it. Come now and ride my chariot and be completely happy. For it becomes
not thee to have any regard for the miserable sons of Pritha who are
living in the woods, whose energies have been paralysed, whose kingdom
hath been snatched and whose fortunes are at the lowest ebb. A woman of
sense like thee doth not attach herself to a husband that is poor. She
should follow her lord when he is in prosperity but abandon him when in
adversity. The sons of Pandu have for ever fallen away from their high
state, and have lost their kingdom for all time to come. Thou hast no
need, therefore, to partake of their misery from any regard for them.
Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be
happy by becoming my wife, and share thou with me the kingdoms of Sindhu
and Sauvira.’”

Vaisampayana continued, “Hearing these frightful words of the king of
Sindhu, Krishna retired from that place, her face furrowed into a frown
owing to the contraction of her eye-brows. But disregarding his words
from supreme contempt, the slender-waisted Krishna reproving said unto
the king of Sindhu, ‘Speak not thus again! Art thou not ashamed? Be on
thy guard!’ And that lady of irreproachable character anxiously expecting
the return of her husband, began, with long speeches, to beguile him
completely.”



SECTION CCLXVI

Vaisampayana said, “The daughter of Drupada, though naturally handsome,
was suffused with crimson arising from a fit of anger. And with eyes
inflamed and eye-brows bent in wrath, she reproved the ruler of the
Suviras, saying, ‘Art thou not ashamed, O fool, to use such insulting
words in respect of those celebrated and terrible warriors, each like
unto Indra himself, and who are all devoted to their duties and who never
waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good
men never speak ill of learned persons devoted to austerities and endued
with learning, no matter whether they live in the wilderness or in
houses. It is only wretches that are mean as thou who do so. Methinks
there is none in this assemblage of Kshatriya, who is capable of holding
thee by the hand to save thee from falling into the pit thou openest
under thy feet. In hoping to vanquish king Yudhishthira the just, thou
really hopest to separate, stick in hand, from a herd roaming in
Himalayan valleys, its leader, huge as a mountain peak and with the
temporal juice trickling down its rent temples. Out of childish folly
thou art kicking up into wakefulness the powerful lion lying asleep, in
order to pluck the hair from off his face! Thou shalt, however, have to
run away when thou seest Bhimasena in wrath! Thy courting a combat with
the furious Jishnu may be likened to thy kicking up a mighty, terrible,
full-grown and furious lion asleep in a mountain cave. The encounter thou
speakest of with those two excellent youths--the younger Pandavas--is
like unto the act of a fool that wantonly trampleth on the tails of two
venomous black cobras with bifurcated tongues. The bamboo, the reed, and
the plantain bear fruit only to perish and not to grow in size any
further. Like also the crab that conceiveth for her own destruction, thou
wilt lay hands upon me who am protected by these mighty heroes!’

Jayadratha replied, ‘I know all this, O Krishna, and I am well aware of
the prowess of those princes. But thou canst not frighten us now with
these threats. We, too, O Krishna, belong by birth to the seventeen high
clans, and are endowed with the six royal qualities.[89] We, therefore,
look down upon the Pandavas as inferior men! Therefore, do thou, O
daughter of Drupada, ride this elephant or this chariot quickly, for thou
canst not baffle us with thy words alone; or, speaking less boastfully,
seek thou the mercy of the king of the Sauviras!’

Draupadi replied, “Though I am so powerful, why doth the king of Sauvira
yet consider me so powerless. Well-known as I am, I cannot, from fear of
violence, demean myself before that prince. Even Indra himself cannot
abduct her for whose protection Krishna and Arjuna would together follow,
riding in the same chariot. What shall I say, therefore, of a weak human
being. When Kiriti, that slayer of foes, riding on his car, will, on my
account, enter thy ranks, striking terror into every heart, he will
consume everything around like fire consuming a stack of dry grass in
summer. The warring princes of the Andhaka and the Vrishni races, with
Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will
all follow in my wake with great ardour. The terrible arrows of
Dhananjaya, shot from the string of the Gandiva and propelled by his arms
fly with great force through the air, roaring like the very clouds. And
when thou wilt behold Arjuna shooting from the Gandiva a thick mass of
mighty arrows like unto a flight of locusts, then wilt thou repent of
thine own folly! Bethink thyself of what thou wilt feel when that warrior
armed with the Gandiva, blowing his conch-shell and with gloves
reverberating with the strokes of his bowstring will again and again
pierce thy breast with his shafts. And when Bhima will advance towards
thee, mace in hand and the two sons of Madri range in all directions,
vomiting forth the venom of their wrath, thou wilt then experience pangs
of keen regret that will last for ever. As I have never been false to my
worthy lords even in thought, so by that merit shall I now have the
pleasure of beholding thee vanquished and dragged by the sons of Pritha.
Thou canst not, cruel as thou art, frighten me by seizing me with
violence, for as soon as those Kuru warriors will espy me they will bring
me back to the woods of Kamyaka.’”

Vaisampayana continued, “Then that lady of large eyes, beholding them
ready to lay violent hands on her, rebuked them and said, ‘Defile me not
by your touch!’ And in a great alarm she then called upon her spiritual
adviser, Dhaumya. Jayadratha, however, seized her by her upper garment,
but she pushed him with great vigour. And pushed by the lady, that sinful
wretch fell upon the ground like a tree severed from its roots. Seized,
however, once more by him with great violence, she began to pant for
breath. And dragged by the wretch, Krishna at last ascended his chariot
having worshipped Dhaumya’s feet. And Dhaumya then addressed Jayadratha
and said, ‘Do thou, O Jayadratha, observe the ancient custom of the
Kshatriyas. Thou canst not carry her off without having vanquished those
great warriors. Without doubt, thou shalt reap the painful fruits of this
thy despicable act, when thou encounterest the heroic sons of Pandu with
Yudhishthira the just at their head!’”

Vaisampayana continued, “Having said these words Dhaumya, entering into
the midst of Jayadratha’s infantry, began to follow that renowned
princess who was thus being carried away by the ravisher.”



SECTION CCLXVII

Vaisampayana said, “Meanwhile those foremost of bowmen on the face of the
earth, having wandered separately and ranged in all directions, and
having slain plenty of deer and buffaloes, at length met together. And
observing that great forest, which was crowded with hosts of deer and
wild beasts, resounding with the shrill cries of birds, and hearing the
shrieks and yells of the denizens of the wilderness. Yudhishthira said
unto his brothers. ‘These birds and wild beasts, flying towards that
direction which is illuminated by the sun, are uttering dissonant cries
and displaying an intense excitement. All this only shows that this
mighty forest hath been invaded by hostile intruders. Without a moment’s
delay let us give up the chase. We have no more need of game. My heart
aches and seems to burn! The soul in my body, over-powering the
intellect, seems ready to fly out. As a lake rid by Garuda of the mighty
snake that dwells in it, as a pot drained of its contents by thirsty men,
as a kingdom reft of king and prosperity, even so doth the forest of
Kamyaka seem to me.’ Thus addressed, those heroic warriors drove towards
their abode, on great cars of handsome make and drawn by steeds of the
Saindharva breed exceedingly fleet and possessed of the speed of the
hurricane. And on their way back, they beheld a jackal yelling hideously
on the wayside towards their left. And king Yudhishthira, regarding it
attentively, said unto Bhima and Dhananjaya, ‘This jackal that belongs to
a very inferior species of animals, speaking to our left, speaketh a
language which plainly indicates that the sinful Kurus, disregarding us,
have commenced to oppress us by resorting to violence.’ After the sons of
Pandu had given up the chase and said these words, they entered the grove
which contained their hermitage. And there they found their beloved one’s
maid, the girl Dhatreyika, sobbing and weeping. And Indrasena then
quickly alighting from the chariot and advancing with hasty steps towards
her, questioned her, O king, in great distress of mind, saying, ‘What
makes thee weep thus, lying on the ground, and why is thy face so
woe-begone and colourless? I hope no cruel wretches have done any harm to
the princess Draupadi possessed of incomparable beauty and large eyes and
who is the second self of every one of those bulls of the Kuru race? So
anxious hath been Dharma’s son that if the princess hath entered the
bowels of the earth or hath soared to heaven or dived into the bottom of
the ocean, he and his brothers will go thither in pursuit of her. Who
could that fool be that would carry away that priceless jewel belonging
to the mighty and ever-victorious sons of Pandu, those grinders of foes,
and which is dear unto them as their own lives? I don’t know who the
person could be that would think of carrying away that princess who hath
such powerful protectors and who is even like a walking embodiment of the
hearts of the sons of Pandu? Piercing whose breasts will terrible shafts
stick to the ground to-day? Do not weep for her, O timid girl, for know
thou that Krishna will come back this very day, and the sons of Pritha,
having slain their foes, will again be united with Yagnaseni!’ Thus
addressed by him, Dhatreyika, wiping her beautiful face, replied unto
Indrasena the charioteer, saying, ‘Disregarding the five Indra-like sons
of Pandu, Jayadratha hath carried away Krishna by force. The track
pursued by him hath not yet disappeared, for the broken branches of trees
have not yet faded. Therefore, turn your cars and follow her quickly, for
the princess cannot have gone far by this time! Ye warriors possessed of
the prowess of Indra, putting on your costly bows of handsome make, and
taking up your costly bows and quivers, speed ye in pursuit of her, lest
overpowered by threats or violence and losing her sense and the colour of
her cheeks, she yields herself up to an undeserving wight, even as one
poureth forth, from the sacrificial ladle, the sanctified oblation on a
heap of ashes. O, see that the clarified butter is not poured into an
unigniting fire of paddy chaff; that a garland of flowers is not thrown
away in a cemetery. O, take care that the Soma juice of a sacrifice is
not licked up by a dog through the carelessness of the officiating
priests! O, let not the lily be rudely torn by a jackal roaming for its
prey in the impenetrable forest. O, let no inferior wight touch with his
lips the bright and beautiful face of your wife, fair as the beams of the
moon and adorned with the finest nose and the handsomest eyes, like a dog
licking clarified butter kept in the sacrificial pot! Do ye speed in this
track and let not time steal a march on you.’

Yudhishthira said, ‘Retire, good woman, and control thy tongue. Speak not
this way before us. Kings or princes, whoever are infatuated with the
possession of power, are sure to come to grief!’”

Vaisampayana continued, “With these words, they departed, following the
track pointed out to them, and frequently breathing deep sighs like the
hissing of snakes, and twanging the strings of their large bows. And then
they observed a cloud of dust raised by the hoofs of the steeds belonging
to Jayadratha’s army. And they also saw Dhaumya in the midst of the
ravisher’s infantry, exhorting Bhima to quicken his steps. Then those
princes (the sons of Pandu) with hearts undepressed, bade him be of good
cheer and said unto him, ‘Do thou return cheerfully!’--And then they
rushed towards that host with great fury, like hawks swooping down on
their prey. And possessed of the prowess of Indra, they had been filled
with fury at the insult offered to Draupadi. But at sight of Jayadratha
and of their beloved wife seated on his car, their fury knew no bounds.
And those mighty bowmen, Bhima and Dhananjaya and the twin brothers and
the king, called out Jayadratha to stop, upon which the enemy was so
bewildered as to lose their knowledge of directions.”



SECTION CCLXVIII

Vaisampayana said, “The hostile Kshatriyas, incensed at sight of
Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked
king Jayadratha, when he saw the standards of those bulls of the Kuru
race, lost his heart, and addressing the resplendent Yagnaseni seated on
his car, said, ‘Those five great warriors, O Krishna, that are coming,
are I believe, thy husbands. As thou knowest the sons of Pandu well, do
thou, O lady of beautiful tresses, describe them one by one to us,
pointing out which of them rideth which car!’ Thus addressed, Draupadi
replied, ‘Having done this violent deed calculated to shorten thy life,
what will it avail thee now, O fool, to know the names of those great
warriors, for, now that my heroic husbands are come, not one of ye will
be left alive in battle. However as thou art on the point of death and
hast asked me, I will tell thee everything, this being consistent with
the ordinance. Beholding king Yudhishthira the just with his younger
brothers, I have not the slighest anxiety or fear from thee! That warrior
at the top of whose flagstaff two handsome and sonorous tabours called
Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath
a correct knowledge of the morality of his own acts. Men that have
attained success always walk in his train. With a complexion like that of
pure gold, possessed of a prominent nose and large eyes, and endued with
a slender make, that husband of mine is known among people by the name of
Yudhishthira, the son of Dharma and the foremost of the Kuru race. That
virtuous prince of men granteth life to even a foe that yields.
Therefore, O fool, throwing down thy arms and joining thy hands, run to
him for thy good, to seek his protection. And that other man whom thou
seest with long arms and tall as the full-grown Sala tree, seated on his
chariot, biting his lips, and contracting his forehead so as to bring the
two eye-brows together, is he,--my husband Vrikodara! Steeds of the
noblest breed, plump and strong, well-trained and endued with great
might, draw the cars of that warrior! His achievements are superhuman. He
is known, therefore, by the name of Bhima on earth. They that offend him
are never suffered to live. He never forgetteth a foe. On some pretext or
other he wrecketh his vengeance. Nor is he pacified even after he has
wrecked a signal vengeance. And there, that foremost of bowmen, endued
with intelligence and renown, with senses under complete control and
reverence for the old--that brother and disciple of Yudhishthira--is my
husband Dhananjaya! Virtue he never forsaketh, from lust or fear or
anger! Nor doth he ever commit a deed that is cruel. Endued with the
energy of fire and capable of withstanding every foe, that grinder of
enemies is the son of Kunti. And that other youth, versed in every
question of morality and profit, who ever dispelleth the fears of the
affrighted, who is endued with high wisdom, who is considered as the
handsomest person in the whole world and who is protected by all the sons
of Pandu, being regarded by them as dearer to them than their own lives
for his unflinching devotion to them, is my husband Nakula possessed of
great prowess. Endued with high wisdom and having Sahadeva for his
second, possessed of exceeding lightness of hand, he fighteth with the
sword, making dexterous passes therewith. Thou, foolish man, shall
witness today his performances on the field of battle, like unto those of
Indra amid the ranks of Daityas! And that hero skilled in weapons and
possessed of intelligence and wisdom, and intent on doing what is
agreeable to the son of Dharma, that favourite and youngest born of the
Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever
wrathful there is not another man equal unto him in intelligence or in
eloquence amid assemblies of the wise. Dearer to Kunti than her own soul,
he is always mindful of the duties of Kshatriyas, and would much sooner
rush into fire or sacrifice his own life than say anything that is
opposed to religion and morals. When the sons of Pandu will have killed
thy warriors in battle, then wilt thou behold thy army in the miserable
plight of a ship on the sea wrecked with its freight of jewels on the
back of a whale. Thus have I described unto thee the prowess of the sons
of Pandu, disregarding whom in thy foolishness, thou hast acted so. If
thou escapest unscathed from them, then, indeed thou wilt have obtained a
new lease of life.’”

Vaisampayana continued, “Then those five sons of Pritha, each like unto
Indra, filled with wrath, leaving the panic-stricken infantry alone who
were imploring them for mercy, rushed furiously upon the charioteers,
attacking them on all sides and darkening the very air with the thick
shower of arrows they shot.”



SECTION CCLXIX

Vaisampayana said, “Meanwhile, the king of Sindhu was giving orders to
those princes, saying, ‘Halt, strike, march, quick’, and like. And on
seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the
soldiers sent up a loud shout on the field of battle. And the warriors of
the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful
heroes looking like fierce tigers, lost heart. And Bhimasena, armed with
a mace entirely of Saikya iron and embossed with gold, rushed towards the
Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding
Vrikodara with an array of mighty charioteers, interposed between and
separated the combatants. And Bhima, though assailed with numberless
spears and clubs and iron arrows hurled at him by the strong arms of
hostile heroes, did not waver for one moment. On the other hand, he
killed, with his mace, an elephant with its driver and fourteen
foot-soldiers fighting in the front of Jayadratha’s car. And Arjuna also,
desirous of capturing the Sauvira king, slew five hundred brave
mountaineers fighting in the van of the Sindhu army. And in that
encounter, the king himself slew in the twinkling of an eye, a hundred of
the best warriors of the Sauviras. And Nakula too, sword in hand, jumping
out of his chariot, scattered in a moment, like a tiller sowing seeds,
the heads of the combatants fighting in the rear. And Sahadeva from his
chariot began to fell with his iron shafts, many warriors fighting on
elephants, like birds dropped from the boughs of a tree. Then the king of
Trigartas, bow in hand descending from his great chariot, killed the four
steeds of the king with his mace. But Kunti’s son, king Yudhishthira the
just, seeing the foe approach so near, and fighting on foot, pierced his
breast with a crescent-shaped arrow. And that hero, thus wounded in the
breast began to vomit blood, and fell down upon the ground besides
Pritha’s son, like an uprooted tree. And king Yudhishthira the just,
whose steeds had been slain taking this opportunity, descended with
Indrasena from his chariot and mounted that of Sahadeva. And the two
warriors, Kshemankara and Mahamuksha, singling out Nakula, began to pour
on him from both sides a perfect shower of keen-edged arrows. The son of
Madri, however, succeeded in slaying, with a couple of long shafts, both
those warriors who had been pouring on him an arrowy shower--like clouds
in the rainy season. Suratha, the king of Trigartas, well-versed in
elephant-charges, approaching the front of Nakula’s chariot, caused it to
be dragged by the elephant he rode. But Nakula, little daunted at this,
leaped out of his chariot, and securing a point of vantage, stood shield
and sword in hand, immovable as a hill. Thereupon Suratha, wishing to
slay Nakula at once, urged towards him his huge and infuriate elephant
with trunk upraised. But when the beast came near, Nakula with his sword
severed from his head both trunk and tusks. And that mail-clad elephant,
uttering a frightful roar, fell headlong upon the ground, crushing its
riders by the fall. And having achieved this daring feat, heroic son of
Madri, getting up on Bhimasena’s car, obtained a little rest. And Bhima
too, seeing prince Kotikakhya rush to the encounter, cut off the head of
his charioteer with a horse-shoe arrow. That prince did not even perceive
that his driver was killed by his strong-armed adversary, and his horses,
no longer restrained by a driver, ran about on the battle-field in all
directions. And seeing that prince without a driver turn his back, that
foremost of smiters, Bhima the son of Pandu, went up to him and slew him
with a bearded dart. And Dhananjaya also cut off with his sharp
crescent-shaped arrows, the heads, as well as the bows of all the twelve
Sauvira heroes. And the great warrior killed in battle, with the arrow,
the leaders of the Ikshwakus and the hosts of Sivis and Trigartas and
Saindhavas. And a great many elephants with their colours, and chariots
with standards, were seen to fall by the hand of Arjuna. And heads
without trunks, and trunks without heads, lay covering the entire field
of battle. And dogs, and herons and ravens, and crows, and falcons, and
jackals, and vultures, feasted on the flesh and blood of warriors slain
on that field. And when Jayadratha, the king of Sindhu, saw that his
warriors were slain, he became terrified and anxious to run away leaving
Krishna behind. And in that general confusion, the wretch, setting down
Draupadi there, fled for his life, pursuing the same forest path by which
he had come. And king Yudhishthira the just, seeing Draupadi with Dhaumya
walking before, caused her to be taken up on a chariot by the heroic
Sahadeva, the son of Madri. And when Jayadratha had fled away Bhima began
to mow down with his iron-arrows such of his followers as were running
away striking each trooper down after naming him. But Arjuna perceiving
that Jayadratha had run away exhorted his brother to refrain from
slaughtering the remnant of the Saindhava host. And Arjuna said, ‘I do
not find on the field of battle Jayadratha through whose fault alone we
have experienced this bitter misfortune! Seek him out first and may
success crown thy effort! What is the good of thy slaughtering these
troopers? Why art thou bent upon this unprofitable business?’

Vaisampayana continued, “Bhimasena, thus exhorted by Arjuna of great
wisdom, turning to Yudhishthira, replied, saying, ‘As a great many of the
enemy’s warriors have been slain and as they are flying in all
directions, do thou, O king, now return home, taking with thee Draupadi
and the twin brothers and high-souled Dhaumya, and console the princess
after getting back to our asylum! That foolish king of Sindhu I shall not
let alone as long as he lives, even if he find a shelter in the internal
regions or is backed by Indra himself! And Yudhishthira replied, saying,
‘O thou of mighty arms remembering (our sister) Dussala and the
celebrated Gandhari, thou shouldst not slay the king of Sindhu even
though he is so wicked!’

Vaisampayana continued, “Hearing these words, Draupadi was greatly
excited. And that highly intelligent lady in her excitement said to her
two husbands, Bhima and Arjuna with indignation mixed with modesty, ‘If
you care to do what is agreeable to me, you must slay that mean and
despicable wretch, that sinful, foolish, infamous and contemptible chief
of the Saindhava clan! That foe who forcibly carries away a wife, and he
that wrests a kingdom, should never be forgiven on the battle-field, even
though he should supplicate for mercy!’ Thus admonished, those two
valiant warriors went in search of the Saindhava chief. And the king
taking Krishna with him returned home, accompanied by his spiritual
adviser. And on entering the hermitage, he found it was laid over with
seats for the ascetics and crowded with their disciples and graced with
the presence of Markandeya and other Brahmanas. And while those Brahmanas
were gravely bewailing the lot of Draupadi, Yudhishthira endued with
great wisdom joined their company, with his brothers. And beholding the
king thus come back after having defeated the Saindhava and the Sauvira
host and recovered Draupadi, they were all elated with joy! And the king
took his seat in their midst. And the excellent princess Krishna entered
the hermitage with the two brothers.

“Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead
of them urged their horses to greater speed in pursuit of him. And the
mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha
although they were full two miles ahead of them. Armed with celestial
weapons undaunted by difficulties he achieved this difficult feat with
arrows inspired with Mantras. And then the two warriors, Bhima and
Arjuna, rushed towards the terrified king of Sindhu whose horses had been
slain and who was alone and perplexed in mind. And the latter was greatly
grieved on seeing his steeds slain. And beholding Dhananjaya do such a
daring deed, and intent on running away, he followed the same forest
track by which he had come. And Falguna, seeing the Saindhava chief so
active in his fright, overtook him and addressed him saying, ‘Possessed
of so little manliness, how couldst thou dare to take away a lady by
force? Turn round, O prince; it is not meet that thou shouldst run away!
How canst thou act so, leaving thy followers in the midst of thy foes?’
Although addressed by the sons of Pritha thus, the monarch of Sindhu did
not even once turn round. And then bidding him to what he chose the
mighty Bhima overtook him in an instant, but the kind Arjuna entreated
him not to kill that wretch.”



SECTION CCLXX

Vaisampayana said, “Jayadratha flying for his life upon beholding those
two brothers with upraised arms, was sorely grieved and bolted off with
speed and coolness. But the mighty and indignant Bhimasena, descending
from his chariot, ran after him thus fleeing, and seized him by the hair
of his head. And holding him high up in the air, Bhima thrust him on the
ground with violence. And seizing the prince by the head, he knocked him
about. And when the wretch recovered consciousness, he groaned aloud and
wanted to get up on his legs. But that hero endued with mighty arms
kicked him on the head. And Bhima pressed him on the breast with his
knees as well as with his fists. And the prince thus belaboured, soon
became insensible. Then Falguna dissuaded the wrathful Bhimasena from
inflicting further chastisement on the prince, by reminding him of what
Yudhishthira had said regarding (their sister) Dussala. But Bhima
replied, saying, ‘This sinful wretch hath done a cruel injury to Krishna,
who never can bear such treatment. He, therefore, deserveth to die at
hands! But what can I do? The king is always overflowing with mercy, and
thou, too, art constantly putting obstacles in my way from a childish
sense of virtue!’ Having said these words, Vrikodara, with his
crescent-shaped arrow, shaved the hair of the prince’s head, heaving five
tufts in as many places. Jayadratha uttered not a word at this. Then
Vrikodara, addressing the foe said, ‘If thou wishest to live, listen to
me. O fool! I shall tell thee the means to attain that wish! In public
assemblies and in open courts thou must say,--I am the slave of the
Pandavas.--on this condition alone, I will pardon thee thy life! This is
the customary rule of conquest on the field of battle.’ Thus addressed
and treated, king Jayadratha said to the mighty and fierce warrior who
always looked awful, ‘Be it so!’ And he was trembling and senseless and
begrimed with dust. Then Arjuna and Vrikodara, securing him with chains,
thrust him into a chariot. And Bhima, himself mounting that chariot, and
accompanied by Arjuna, drove towards the hermitage. And approaching
Yudhishthira seated there, he placed Jayadratha in that condition before
the king. And the king, smiling, told him to set the Sindhu prince at
liberty. Then Bhima said unto the king, ‘Do thou tell Draupadi that this
wretch hath become the slave of the Pandavas.’ Then his eldest brother
said unto him affectionately, ‘If thou hast any regard for us, do thou
set this wretch at liberty!’ And Draupadi too, reading the king’s mind,
said, ‘Let him off! He hath become a slave of the king’s and thou, too,
hast disfigured him by leaving five tufts of hair on his head.’ Then that
crest-fallen prince, having obtained his liberty, approached king
Yudhishthira and bowed down unto him. And seeing those Munis there, he
saluted them also. Then the kind-hearted king Yudhishthira, the son of
Dharma, beholding Jayadratha in that condition, almost supported by
Arjuna, said unto him, ‘Thou art a free man now; I emancipate thee! Now
go away and be careful not to do such thing again; shame to thee! Thou
hadst intended to take away a lady by violence, even though thou art so
mean and powerless! What other wretch save thee would think of acting
thus?” Then that foremost king of Bharata’s race eyed with pity that
perpetrator of wicked deeds, and believing that he had lost his senses,
said, ‘Mayst thy heart grow in virtue! Never set thy heart again on
immoral deeds! Thou mayst depart in peace now with thy charioteers,
cavalry and infantry.’ Thus addressed by Yudhishthira, the prince, O
Bharata, was overpowered with shame, and bending down his head, he
silently and sorrowfully wended his way to the place where the Ganga
debouches on the plains. And imploring the protection of the god of three
eyes, the consort of Uma, he did severe penance at that place. And the
three-eyed god, pleased with his austerities deigned to accept his
offerings in person. And he also granted him a boon! Do thou listen, O
monarch, how the prince received that boon! Jayadratha, addressing that
god, asked the boon, ‘May I be able to defeat in battle all the five sons
of Pandu on their chariots!’ The god, however, told him ‘This cannot be.’
And Maheswara said, ‘None can slay or conquer them in battle. Save
Arjuna, however, thou shall be able to only check them (once) on the
field of battle! The heroic Arjuna, with mighty arms, is the god
incarnate styled Nara. He practised austerities of old in the Vadari
forest. The God Narayana is his friend. Therefore, he is unconquerable of
the very gods. I myself have given him the celestial weapon called
Pasupata. From the regents also of all the ten cardinal points, he has
acquired the thunder-bolt and other mighty weapons. And the great god
Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is
the Supreme Being without attributes, and the Soul of the Universe, and
existeth pervading the whole creation. At the termination of a cycle of
ages, assuming the shape of the all-consuming fire, he consumed the whole
Universe with mountains and seas and islands and hills and woods and
forests. And after the destruction of the Naga world also in the
subterranean regions in the same way, vast masses of many-coloured and
loud-pealing clouds, with streaks of lightning, spreading along the
entire welkin, had appeared on high. Then pouring down water in torrents
thick as axles of cars, and filling the space everywhere, these
extinguishing that all-consuming fire! When at the close of four thousand
Yugas the Earth thus became flooded with water, like one vast sea, and
all mobile creatures were hushed in death, and the sun and the moon and
the winds were all destroyed, and the Universe was devoid of planets and
stars, the Supreme Being called Narayana, unknowable by the senses,
adorned with a thousand heads and as many eyes and legs, became desirous
of rest. And the serpent Sesha, looking terrible with his thousand hoods,
and shining with the splendour of ten thousand suns, and white as the
Kunda flower or the moon or a string of pearls, or the white lotus, or
milk, or the fibres of a lotus stalk, served for his conch. And that
adorable and omnipotent God thus slept on the bosom of the deep,
enveloping all space with nocturnal gloom. And when his creative faculty
was excited, he awoke and found the Universe denuded of everything. In
this connection, the following sloka is recited respecting the meaning of
Narayana. “Water was created by (the Rishi) Nara, and it formed his
corpus; therefore do we hear it styled as Nara. And because it formed his
Ayana (resting-place) therefore is he known as Narayana.” As soon as that
everlasting Being was engaged in meditation for the re-creation of the
Universe, a lotus flower instantaneously came into existence from his
navel, and the four-faced Brahma came out of that navel-lotus. And then
the Grandsire of all creatures, seating himself on that flower and
finding that the whole Universe was a blank, created in his own likeness,
and from his will, the (nine) great Rishis, Marichi and others. And these
in their turn observing the same thing, completed the creation, by
creating Yakshas, Rakshas, Pisachas, reptiles, men, and all mobile and
immobile creatures. The Supreme Spirit hath three conditions. In the form
of Brahma, he is the Creator, and in the form of Vishnu he is the
Preserver, and in his form as Rudra, he is the Destroyer of the Universe!
O king of Sindhu, hast thou not heard of the wonderful achievements of
Vishnu, described to thee by the Munis and the Brahmanas learned in the
Vedas? When the world was thus reduced to one vast sea of water, with
only the heavens above, the Lord, like a fire-fly at night-time during
the rainy season, moved about hither and thither in search of stable
ground, with the view of rehabilitating his creation, and became desirous
of raising the Earth submerged in water. What shape shall I take to
rescue the Earth from this flood?--So thinking and contemplating with
divine insight, he bethought himself of the shape of a wild boar fond of
sporting in water. And assuming the shape of a sacrificial boar shining
with effulgence and instinct with the Vedas and ten Yojanas in length,
with pointed tusks and a complexion like dark clouds, and with a body
huge as a mountain, and roaring like a conglomeration of clouds, the Lord
plunged into the waters, and lifted up the Earth with one of his tusks,
and replaced it in its proper sphere. At another time, the mighty Lord,
assuming a wonderful form with a body half lion, half man, and squeezing
his hands, repaired to the court of the ruler of the Daityas. That
progenitor of the Daityas, the son of Diti, who was the enemy of the
(gods), beholding the Lord’s peculiar form, burst out into passion and
his eyes became inflamed with rage. And Hiranya-Kasipu, the war-like son
of Diti and the enemy of the gods, adorned with garlands and looking like
a mass of dark clouds, taking up his trident in hand and roaring like the
clouds, rushed on that being half lion, half man. Then that powerful king
of wild beasts, half man, half lion, taking a leap in the air, instantly
rent the Daitya in twain by means of his sharp claws. And the adorable
lotus-eyed Lord of great effulgence, having thus slain the Daitya king
for the well-being of all creatures, again took his birth in the womb of
Aditi as son of Kasyapa. And at the expiration of a thousand years she
was delivered of that superhuman conception. And then was born that
Being, of the hue of rain-charged clouds with bright eyes and of dwarfish
stature. He had the ascetic’s staff and water-pot in hand, and was marked
with the emblem of a curl of hair on the breast. And that adorable Being
wore matted locks and the sacrificial thread, and he was stout and
handsome and resplendent with lustre. And that Being, arriving at the
sacrificial enclosure of Vali, king of the Danavas, entered the
sacrificial assembly with the aid of Vrihaspati. And beholding that
dwarf-bodied Being, Vali was well-pleased and said unto him, ‘I am glad
to see thee, O Brahmana! Say what is it that thou wantest from me!’ Thus
addressed by Vali, the dwarf-god replied with a smile, saying, ‘So be it!
Do thou, lord of the Danavas, give me three paces of ground!’ And Vali
contented to give what that Brahmana of infinite power had asked. And
while measuring with his paces the space he sought. Hari assumed a
wonderful and extraordinary form. And with only three paces he instantly
covered this illimitable world. And then that everlasting God, Vishnu,
gave it away unto Indra. This history which has just been related to
thee, is celebrated as the ‘Incarnation of the Dwarf’, And from him, all
the gods had their being, and after him the world is said to be
Vaishnava, or pervaded by Vishnu. And for the destruction of the wicked
and the preservation of religion, even He hath taken his birth among men
in the race of the Yadus. And the adorable Vishnu is styled Krishna.
These, O king of Sindhu, are the achievements of the Lord whom all the
worlds worship and whom the learned describe as without beginning and
without end, unborn and Divine! They call Him, the unconquerable Krishna
with conchshell, discus and mace, and adorned with the emblem of a curl
of hair, Divine, clad in silken robes of yellow hue, and the best of
those versed in the art of war. Arjuna is protected by Krishna the
possessor of these attributes. That glorious and lotus-eyed Being of
infinite power, that slayer of hostile heroes, riding in the same chariot
with Pritha’s son, protecteth him! He is, therefore, invincible; the very
gods cannot resist his power, still less can one with human attributes
vanquish the son of Pritha in battle! Therefore, O king, thou must let
him alone! Thou shalt, however, be able to vanquish for a single day
only, the rest of Yudhishthira’s forces along with thine enemies--the
four sons of Pandu!”

Vaisampayana continued, “Having said these words unto that prince, the
adorable Hara of three eyes, the destroyer of all sins, the consort of
Uma, and lord of wild beasts, the destroyer of (Daksha’s) sacrifice, the
slayer of Tripura and He that had plucked out the eyes of Bhaga,
surrounded by his dwarfish and hunch-backed and terrible followers having
frightful eyes and ears and uplifted arms, vanished, O tiger among kings,
from that place with his consort Uma! And the wicked Jayadratha also
returned home, and the sons of Pandu continued to dwell in the forest of
Kamyaka.”



SECTION CCLXXI

Janamejaya said, “What did those tigers among men, the Pandavas, do,
after they had suffered such misery in consequence of the ravishment of
Draupadi?”

Vaisampayana said, “Having defeated Jayadratha and rescued Krishna, the
virtuous king Yudhishthira took his seat by the side of that best of
Munis. And among those foremost of ascetics who were expressing their
grief upon bearing Draupadi’s misfortune, Yudhishthira, the son of Pandu,
addressed Markandeya, saying, ‘O adorable Sire, amongst the gods and the
ascetics, thou art known to have the fullest knowledge of both the past
as well as; the future. A doubt existeth in my mind, which I would ask
thee to solve! This lady is the daughter of Drupada; she hath issued from
the sacrificial altar and hath not been begotten of the flesh; and she is
highly blessed and is also the daughter-in-law of the illustrious Pandu.
I incline to think that Time, and human Destiny that dependeth on our
acts, and the Inevitable, are irresistible in respect of creatures. (If
it were not so), how could such a misfortune afflict this wife of ours so
faithful and virtuous, like a false accusation of theft against an honest
man? The daughter of Drupada hath never committed any sinful act, nor,
hath she done anything that is not commendable: on the contrary, she hath
assiduously practised the highest virtues towards Brahmanas. And yet the
foolish king Jayadratha had carried her away by force. In consequence of
this act of violence on her, that sinful wretch hath his hair shaved off
his head and sustained also, with all his allies, defeat in battle. It is
true we have rescued her after slaughtering the troops of Sindhu. But the
disgrace of this ravishment of our wife during our hours of carelessness,
hath stained us, to be sure. This life in the wilderness is full of
miseries. We subsist by chase; and though dwelling in the woods, we are
obliged to slay the denizens thereof that live with us! This exile also
that we suffer is due to the act of deceitful kinsmen! Is there any one
who is more unfortunate than I am? Hath thou ever seen or heard of such a
one before?”



SECTION CCLXXII

“Markandeya said, ‘O bull of the Bharata race, even Rama suffered
unparalleled misery, for the evil-minded Ravana, king of the Rakshasas,
having recourse to deceit and overpowering the vulture Jatayu, forcibly
carried away his wife Sita from his asylum in the woods. Indeed, Rama,
with the help of Sugriva, brought her back, constructing a bridge across
the sea, and consuming Lanka with his keen-edged arrows.’

“Yudhishthira said, ‘In what race was Rama born and what was the measure
of his might and prowess? Whose son also was Ravana and for what was it
that he had any misunderstanding with Rama? It behoveth thee, O
illustrious one, to tell me all this in detail; for I long to hear the
story of Rama of great achievements!’

“Markandeya said, ‘Listen, O prince of Bharata’s race, to this old
history exactly as it happened! I will tell thee all about the distress
suffered by Rama together with his wife. There was a great king named Aja
sprung from me race of Ikshwaku. He had a son named Dasaratha who was
devoted to the study of the Vedas and was ever pure. And Dasaratha had
four sons conversant with morality and profit known by the names,
respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And
Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi,
while those scourge of their enemies Lakshmana and Satrughna were the
sons of Sumitra. And Janaka was the king of Videha, and Sita was his
daughter. And Tashtri himself created her, desiring to make her the
beloved wife of Rama. I have now told thee the history of both Rama’s and
Sita’s birth. And now, O king, I will relate unto thee birth of Ravana.
That Lord of all creatures and the Creator of the Universe viz., the
Self-create Prajapati himself--that god possessed of great ascetic
merit--is the grandfather of Ravana. And Pulastya hath a mighty son
called Vaisravana begotten of a cow. But his son, leaving his father,
went to his grandfather. And, O king, angered at this, his father then
created a second self of himself. And with half of his own self that
regenerate one became born of Visrava for wrecking a vengeance on
Vaisravana. But the Grandsire, pleased with Vaisravana, gave him
immortality, and sovereignty of all the wealth of the Universe, the
guardianship of one of the cardinal points, the friendship of Isana, and
a son named Nalakuvera. And he also gave him for his capital Lanka, which
was guarded by hosts of Rakshasas, and also a chariot called Pushpaka
capable of going everywhere according to the will of the rider. And the
kingship of the Yakshas and the sovereignty over sovereigns were also
his.’”



SECTION CCLXXIII

Markandeya said, “The Muni named Visrava, who was begotten of half the
soul of Pulastya, in a fit of passion, began to look upon Vaisravana with
great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing
that his father was angry with him, always sought to please him. And, O
best of Bharata’s race, that king of kings living in Lanka, and borne
upon the shoulders of men, sent three Rakshasa women to wait upon his
father. Their names, O king, were Pushpotkata, Raka and Malini. And they
were skilled in singing and dancing and were always assiduous in their
attentions on that high-souled Rishi. And those slender-waisted ladies
vied with one another, O king, in gratifying the Rishi. And that
high-souled and adorable being was pleased with them and granted them
boons. And to every one of them he gave princely sons according to their
desire. Two sons--those foremost of Rakshasas named Kumvakarna and the
Ten-headed Ravana,--both unequalled on earth in prowess, were born to
Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin
children named Khara and Surpanakha. And Vibhishana surpassed them all in
beauty. And that excellent person was very pious and assiduously
performed all religious rites. But that foremost of Rakshasas, with ten
heads, was the eldest to them all. And he was religious, and energetic
and possessed of great strength and prowess. And the Rakshasa Kumvakarna
was the most powerful in battle, for he was fierce and terrible and a
thorough master of the arts of illusion. And Khara was proficient in
archery, and hostile to the Brahmanas, subsisting as he did on flesh. And
the fierce Surpanakha was constant source of trouble to the ascetics. And
the warriors, learned in the Vedas and diligent in ceremonial rites, all
lived with their father in the Gandhamadana. And there they beheld
Vaisravana seated with their father, possessed of riches and borne on the
shoulders of men. And seized with jealousy, they resolved upon performing
penances. And with ascetic penances of the most severe kind, they
gratified Brahma. And the Ten-headed Ravana, supporting life by means of
air alone and surrounded by the five sacred fires and absorbed in
meditation, remained standing on one leg for a thousand years. And
Kumvakarna with head downwards, and with restricted diet, was constant in
austerities. And the wise and magnanimous Vibhishana, observing fasts and
subsisting only on dry leaves and engaged in meditation, practised severe
austerities for a long period. And Khara and Surpanakha, with cheerful
hearts, protected and attended on them while they were performing those
austerities. And at the close of a thousand years, the invincible
Ten-headed One, cutting off his own heads, offered them as offering to
the sacred fire. And at this act of his, the Lord of the Universe was
pleased with him. And then Brahma, personally appearing to them, bade
them desist from those austerities and promised to grant boons unto every
one of them. And the adorable Brahma said, I am pleased with you, my
sons! Cease now from these austerities and ask boons of me! Whatever your
desires may be, they, with the single exception of that of immortality,
will be fulfilled! As thou hast offered thy heads to the fire from great
ambition, they will again adorn thy body as before, according to thy
desire. And thy body will not be disfigured and thou shall be able to
assume any form according to thy desire and become the conqueror of thy
foes in battle. There is no doubt of this!’ thereupon Ravana said, ‘May I
never experience defeat at the hands of Gandharvas, Celestials, Kinnaras,
Asuras, Yakshas, Rakshasas, Serpents and all other creatures!’ Brahma
said, ‘From those that hast named, thou shalt never have cause of fear;
except from men (thou shalt have no occasion for fear). Good betide thee!
So hath it been ordained by me!’

“Markandeya said, ‘Thus addressed, the Ten-headed (Ravana) was highly
gratified, for on account of his perverted understanding, the man-eating
one slightened human beings. Then the great Grandsire addressed
Kumbhakarna as before. His reason being clouded by darkness, he asked for
long-lasting sleep. Saying, ‘It shall be so’ ‘Brahma then addressed
Vibhishana, ‘O my son, I am much pleased with thee! Ask any boon thou
pleasest!’ Thereupon, Vibhishana replied, ‘Even in great danger, may I
never swerve from the path of righteousness, and though ignorant, may I,
O adorable Sire, be illumined with the light of divine knowledge!’ And
Brahma replied, ‘O scourge of thy enemies, as thy soul inclines not to
unrighteousness although born in the Rakshasa race, I grant thee
immortality!’

“Markandeya continued, ‘Having obtained this boon, the Ten-headed
Rakshasa defeated Kuvera in battle and obtained from him the sovereignty
of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas,
Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And
Ravana forcibly took from him the celestial chariot Pushpaka. And upon
this Vaisravana cursed him, saying, ‘This chariot shall never carry thee;
it shall bear him who will slay thee in battle! And as thou hast insulted
me, thy elder brother, thou shalt soon die!’

“The pious Vibhishana, O King, treading in the path followed by the
virtuous and possessed of great glory, followed Kuvera. That adorable
Lord of wealth, highly pleased with his younger brothers, invested him
with the command of the Yaksha and Raksha hosts. On the other hand, the
powerful and man-eating Rakshasas and Pisachas, having assembled
together, invested the Ten-headed Ravana with their sovereignty. And
Ravana, capable of assuming any form at will and terrible in prowess, and
capable also of passing through the air, attacked the gods and the
Daityas and wrested from them all their valuable possessions. And as he
had terrified all creatures, he was called Ravana. And Ravana, capable of
mustering any measure of might inspired the very gods with terror.”



SECTION CCLXXIV

“Markandeya said, ‘Then the Brahmarshis, the Siddhas and the Devarshis,
with Havyavaha as their spokesman, sought the protection of Brahma. And
Agni said, ‘That powerful son of Visrava, the Ten-headed cannot be slain
on account of thy boon! Endued with great might he oppresseth in every
possible way the creatures of the earth. Protect us, therefore, O
adorable one! There is none else save thee to protect us!’

“Brahma said, ‘O Agni, he cannot be conquered in battle by either the
gods or the Asuras! I have already ordained that which is needful for
that purpose. Indeed his death is near! Urged by me, the four-headed God
hath already been incarnate for that object. Even Vishnu, that foremost
of smiters will achieve that object!’

“Markandeya continued, ‘Then the Grandsire also asked Sakra, in their
presence, ‘Be thou, with all the celestials, born on earth! And beget ye
on monkeys and bears, heroic sons possessed of great strength and capable
of assuming any form at will as allies of Vishnu!’ And at this, the gods,
the Gandharvas and the Danavas quickly assembled to take counsel as to
how they should be born on earth according to their respective parts. And
in their presence the boon-giving god commanded a Gandharvi, by name
Dundubhi saying, ‘Go there for accomplishing this object!’ And Dundubhi
hearing these words of the Grandsire was born in the world of men as the
hunchbacked Manthara. And all the principal celestials, with Sakra and
others begot offspring upon the wives of the foremost of monkeys and
bears. And those sons equalled their sires in strength and fame. And they
were capable of splitting mountain peaks and their weapons were stones
and trees of the Sala and the Tala species. And their bodies were hard as
adamant, and they were possessed of very great strength. And they were
all skilled in war and capable of mustering any measure of energy at
will. And they were equal to a thousand elephants in might, and they
resembled the wind in speed. And some of them lived wherever they liked,
while others lived in forests. And the adorable Creator of the Universe,
having ordained all this, instructed Manthara as to what she would have
to do. And Manthara quick as thought, understood all his words, and went
hither and thither ever engaged in fomenting quarrels.”



SECTION CCLXXV

“Yudhishthira said, ‘O adorable one, thou hast described to me in detail
the history of the birth of Rama and others. I wish to learn the cause of
their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the
brothers Rama and Lakshmana--went to the forest with famous princess of
Mithila.’

“Markandeya said, ‘The pious king Dasaratha, ever mindful of the old and
assiduous in religious ceremonies, was greatly pleased when these sons
were born. And his sons gradually grew up in might and they became
conversant with the Vedas together with all their mysteries, and with the
science of arms. And when after having gone through the Brahmacharyya
vows the princes were married, king Dasaratha became happy and highly
pleased. And the intelligent Rama, the eldest of them all, became the
favourite of his father, and greatly pleased the people with his charming
ways. And then, O Bharata, the wise king, considering himself old in
years took counsel with his virtuous ministers and spiritual adviser for
installing Rama as regent of the kingdom. And all those great ministers
were agreed that it was time to do so. And, O scion of Kuru’s race, king
Dasaratha was greatly pleased to behold his son,--that enhancer of
Kausalya’s delight--possessed of eyes that were red, and arms that were
sinewy. And his steps were like those of a wild elephant. And he had long
arms and high shoulders and black and curly hair. And he was valiant, and
glowing with splendour, and not inferior to Indra himself in battle. And
he was well-versed in holy writ and was equal to Vrihaspati in wisdom. An
object of love with all the people, he was skilled in every science. And
with senses under complete control, his very enemies were pleased to
behold him. And he was terror of the wicked and the protector of the
virtuous. And possessed of intelligence and incapable of being baffled,
he was victorious over all and never vanquished by any. And, O descendant
of Kurus, beholding his son--that enhancer of Kausalya’s joy--king
Dasaratha became highly pleased. And reflecting on Rama’s virtues, the
powerful and mighty king cheerfully addressed the family priest, saying,
‘Blessed be thou, O Brahmana! This night of the Pushya constellation will
bring in a very auspicious conjunction. Let, therefore, materials be
collected and let Rama also be invited. This Pushya constellation will
last till tomorrow. And Rama, therefore, should be invested by me and my
ministers as prince-regent of all my subjects!’

“Meanwhile Manthara (the maid of Kaikeyi), hearing these words of the
king, went to her mistress, and spoke unto her as was suited to the
occasion. And she said, ‘Thy great ill-luck, O Kaikeyi, hath this day
been proclaimed by the king! O unlucky one, mayst thou be bitten by a
fierce and enraged snake of virulent poison! Kausalya, indeed, is
fortunate, as it is her son that is going to be installed on the throne.
Where, indeed, is thy prosperity, when thy son obtaineth not the kingdom?’

“Hearing these words of her maid, the slender-waisted and beautiful
Kaikeyi put on all her ornaments, and sought her husband in a secluded
place. And with a joyous heart, and smiling pleasantly, she addressed
these words to him with all the blandishments of love, ‘O king, thou art
always true to thy promises. Thou didst promise before to grant me an
object of my desire. Do thou fulfil that promise now and save thyself
from the sin of unredeemed pledge!’ The king replied, saying, ‘I will
grant thee a boon. Ask thou whatever thou wishest! What man undeserving
of death shall be slain today and who that deserves death is to be set at
liberty? Upon whom shall I bestow wealth to-day, or whose wealth shall be
confiscated? Whatever wealth there is in this world, save what belongeth
to Brahmanas, is mine! I am the king of kings in this world, and the
protector of all the four classes! Tell me quickly, O blessed lady, what
that object is upon which thou hast set thy heart!’ Hearing these words
of the king, and tying him fast to his pledge, and conscious also of her
power over him, she addressed him in these words, ‘I desire that Bharata
be the recipient of that investiture which thou hast designed for Rama,
and let Rama go into exile living in the forest of Dandaka for fourteen
years as an ascetic with matted locks on head and robed in rags and
deer-skins!’ Hearing these disagreeable words of cruel import, the king,
O chief of the Bharata race, was sorely afflicted and became utterly
speechless! But the mighty and virtuous Rama, learning that his father
had been thus solicited, went into the forest so that the king’s truth
might remain inviolate. And, blessed be thou, he was followed by the
auspicious Lakshmana--that foremost of bowmen and his wife Sita, the
princess of Videha and daughter of Janaka. And after Rama had gone into
the forest, king Dasaratha took leave of his body, agreeably to the
eternal law of time. And knowing that Rama not near and that the king was
dead, queen Kaikeyi, causing Bharata to be brought before her, addressed
him in these words, ‘Dasaratha hath gone to heaven and both Rama and
Lakshmana are in the forest! Take thou this kingdom which is so extensive
and whose peace there is no rival to disturb’. Thereupon the virtuous
Bharata replied unto her saying, ‘Thou hast done a wicked deed, having
slain thy husband and exterminated this family from lust of wealth alone!
Heaping infamy on my head, O accursed woman of our race, thou hast, O
mother, attained this, thy object!’ And having said these words, the
prince wept aloud. And having proved his innocence before all the
subjects of that realm he set out in the wake of Rama, desiring to bring
him back. And placing Kausalya and Sumitra and Kaikeyi in the vehicles at
the van of his train, he proceeded with a heavy heart, in company with
Satrughna. And he was accompanied by Vasishtha and Vamadeva, and other
Brahmanas by thousands and by the people of the cities and the provinces,
desiring to bring back Rama. And he saw Rama with Lakshmana, living on
the mountains of Chitrakuta with bow in hand and decked with the
ornaments of ascetics. Bharata, however, was dismissed by Rama, who was
determined to act according to the words, of his father. And returning,
Bharata ruled at Nandigrama, keeping before him, his brother’s wooden
sandals. And Rama fearing a repetition of intrusion by the people of
Ayodhya, entered into the great forest towards the asylum of Sarabhanga.
And having paid his respects to Sarabhanga, he entered the forest of
Dandaka and took up his abode on the banks of beautiful river Godavari.
And while living there, Rama was inveigled into hostilities with Khara,
then dwelling in Janasthana, on account of Surpanakha. And for the
protection of the ascetics the virtuous scion of Raghu’s race slew
fourteen thousand Rakshasas on earth, and having slain those mighty
Rakshasas, Khara and Dushana, the wise descendant of Raghu once more made
that sacred forest free from danger.’

“And after these Rakshasas had been slain, Surpanakha with mutilated nose
and lips, repaired to Lanka--the abode of her brother (Ravana). And when
that Rakshasa woman, senseless with grief and with dry blood-stains on
her face, appeared before Ravana, she fell down at his feet. And
beholding her so horribly mutilated, Ravana became senseless with wrath
and grinding his teeth sprung up from his seat. And dismissing his
ministers, he enquired of her in private, saying, ‘Blessed sister, who
hath made thee so, forgetting and disregarding me? Who is he that having
got a sharp-pointed spear hath rubbed his body with it? Who is he that
sleepeth in happiness and security, after placing a fire close to his
head? Who is he that hath trodden upon a revengeful snake of virulent
poison? Who indeed, is that person who standeth with his hand thrust into
the mouth of the maned lion!’ Then flames of wrath burst forth from his
body, like those that are emitted at night from the hollows of a tree on
fire. His sister then related unto him the prowess of Rama and the defeat
of the Rakshasas with Khara and Dushana at their head. Informed of the
slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha
for slaying Rama. And resolving upon the course he was to follow and
having made arrangements for the government of his capital, he consoled
his sister, and set out on an aerial voyage. And crossing the Trikuta and
the Kala mountains, he beheld the vast receptacle of deep waters--the
abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana
reached Gokarna--the favourite resort of the illustrious god armed with
the trident. And there Ravana met with his old friend Maricha who, from
fear of Rama himself, had adopted an ascetic mode of life.’”



SECTION CCLXXVI

“Markandeya said, ‘Beholding Ravana come, Maricha received him with a
respectful welcome, and offered him fruits and roots. And after Ravana
had taken his seat, and rested himself a while, Maricha skilled in
speech, sat beside Ravana and addressed him who was himself as eloquent
in speech, saying, ‘Thy complexion hath assumed an unnatural hue; is it
all right with thy kingdom, O king of the Rakshasas? What hath brought
thee here? Do thy subjects continue to pay thee the same allegiance that
they used to pay thee before? What business hath brought thee here? Know
that it is already fulfilled, even if it be very difficult of fulfilment!
Ravana, whose heart was agitated with wrath and humiliation informed him
briefly of the acts of Rama and the measures that were to be taken.’ And
on hearing his story, Maricha briefly replied to him, saying, ‘Thou must
not provoke Rama, for I know his strength! Is there a person who is
capable of withstanding the impetus of his arrows? That great man hath
been the cause of my assuming my present ascetic life. What evil-minded
creature hath put thee up to this course calculated to bring ruin and
destruction on thee?’ To this Ravana indignantly replied, reproaching him
thus, ‘If thou dost not obey my orders, thou shall surely die at my
hands.’ Maricha then thought within himself, ‘When death is inevitable, I
shall do his biddings; for it is better to die at the hands of one that
is superior.’ Then he replied to the lord of the Rakshasas saying, ‘I
shall surely render thee whatever help I can!’ Then the Ten-headed Ravana
said unto him, ‘Go and tempt Sita, assuming the shape of a deer with
golden horns and a golden skin! When Sita will observe thee thus, she
will surely send away Rama to hunt thee. And then Sita will surely come
within my power, and I shall forcibly carry her away. And then that
wicked Rama will surely die of grief at the loss of his wife. Do thou
help me in this way!’

“Thus addressed, Maricha performed his obsequies (in anticipation) and
with a sorrowful heart, followed Ravana who was in advance of him. And
having reached the hermitage of Rama of difficult achievements, they both
did as arranged beforehand. And Ravana appeared in the guise of an
ascetic with head shaven, and adorned with a Kamandala, and a treble
staff. And Maricha appeared in the shape of a deer. And Maricha appeared
before the princess of Videha in that guise. And impelled by Fate, she
sent away Rama after that deer. And Rama, with the object of pleasing
her, quickly took up his bow, and leaving Lakshmana behind to protect
her, went in pursuit of that deer. And armed with his bow and quiver and
scimitar, and his fingers encased in gloves of Guana skin, Rama went in
pursuit of that deer, after the manner of Rudra following the stellar
deer[90] in days of yore. And that Rakshasa enticed away Rama to a great
distance by appearing before him at one time and disappearing from his
view at another. And when Rama at last knew who and what that deer was,
viz., that he was a Rakshasa, that illustrious descendant of Raghu’s race
took out an infallible arrow and slew that Rakshasa, in the disguise of a
deer. And struck with Rama’s arrow, the Rakshasa, imitating Rama’s voice,
cried out in great distress, calling upon Sita and Lakshmana. And when
the princess of Videha heard that cry of distress, she urged Lakshmana to
run towards the quarter from whence the cry came. Then Lakshmana said to
her, “Timid lady, thou hast no cause of fear! Who is so powerful as to be
able to smite Rama? O thou of sweet smiles, in a moment thou wilt behold
thy husband Rama!’ Thus addressed, the chaste Sita, from that timidity
which is natural to women, became suspicious of even the pure Lakshmana,
and began to weep aloud. And that chaste lady, devoted to her husband,
harshly reproved Lakshmana, saying, ‘The object which thou, O fool,
cherishest in thy heart, shall never be fulfilled! I would rather kill
myself with a weapon or throw myself from the top of a hill or enter into
a blazing fire than live with a sorry wretch like thee, forsaking my
husband Rama, like a tigress under the protection of a jackal!--

When the good natured Lakshmana, who was very fond of his brother, heard
these words, he shut his ears (with his hands) and set out on the track
that Rama had taken. And Lakshmana set out without casting a single
glance on that lady with lips soft and red like the Bimba fruit.
Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at
heart, and like unto fire enveloped in a heap of ashes, showed himself
there. And he appeared there in the disguise of a hermit, for forcibly
carrying away that lady of blameless character. The virtuous daughter of
Janaka, seeing him come, welcomed him with fruits and root and a seat.
Disregarding these and assuming his own proper shape, that bull among
Rakshasas began to re-assure the princess of Videha in these words, ‘I
am, O Sita, the king of the Rakshasas, known by the name of Ravana! My
delightful city, known by the name of Lanka is on the other side of the
great ocean! There among beautiful women, thou wilt shine with me! O lady
of beautiful lips, forsaking the ascetic Rama do thou become my wife!’
Janaka’s daughter of beautiful lips, hearing these and other words in the
same strain, shut her ears and replied unto him, saying, ‘Do not say so!
The vault of heaven with all its stars may fall down, the Earth itself
may be broken into fragments, fire itself may change its nature by
becoming cool, yet I cannot forsake the descendant of Raghu! How can a
she-elephant, who hath lived with the mighty leader of a herd with rent
temples forsake him and live with a hog? Having once tasted the sweet
wine prepared from honey or flowers, how can a woman, I fancy, relish the
wretched arrak from rice?’ Having uttered those words, she entered the
cottage, her lips trembling in wrath and her arms moving to and fro in
emotion. Ravana, however, followed her thither and intercepted her
further progress. And rudely scolded by the Rakshasa, she swooned away.
But Ravana seized her by the hair of her head, and rose up into the air.
Then a huge vulture of the name of Jatayu living on a mountain peak,
beheld that helpless lady thus weeping and calling upon Rama in great
distress while being carried away by Ravana.”



SECTION CCLXXVII

“Markandeya said, ‘That heroic king of the vultures, Jatayu, having
Sampati for his uterine brother and Arjuna himself for his father, was a
friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of
Ravana, that ranger of the skies rushed in wrath against the king of the
Rakshasas. And the vulture addressed Ravana, saying, ‘Leave the princess
of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when
I am alive? If thou dost not release my daughter-in-law, thou shalt not
escape from me with life!’ And having said these words Jatayu began to
tear the king of the Rakshasas with his talons. And he mangled him in a
hundred different parts of his body by striking him with his wings and
beaks. And blood began to flow as copiously from Ravana’s body as water
from a mountain spring. And attacked thus by that vulture desirous of
Rama’s good, Ravana, taking up a sword, cut off the two wings of that
bird. And having slain that king of the vultures, huge as a mountain-peak
shooting forth above the clouds, the Rakshasa rose high in the air with
Sita on his lap. And the princess of Videha, wherever she saw an asylum
of ascetics, a lake, a river, or a tank, threw down an ornament of hers.
And beholding on the top of a mountain five foremost of monkeys, that
intelligent lady threw down amongst them a broad piece of her costly
attire. And that beautiful and yellow piece of cloth fell, fluttering
through the air, amongst those five foremost of monkeys like lightning
from the clouds. And that Rakshasa soon passed a great way through the
firmament like a bird through the air. And soon the Rakshasa beheld his
delightful and charming city of many gates, surrounded on all sides by
high walls and built by Viswakrit himself. And the king of the Rakshasa
then entered his own city known by the name of Lanka, accompanied by
Sita.’

“And while Sita was being carried away, the intelligent Rama, having
slain the great deer, retraced his steps and saw his brother Lakshmana
(on the way). And beholding his brother, Rama reproved him, saying, ‘How
couldst thou come hither, leaving the princess of Videha in a forest that
is haunted by the Rakshasa?’ And reflecting on his own enticement to a
great distance by that Rakshasa in the guise of a deer and on the arrival
of his brother (leaving Sita alone in the asylum), Rama was filled with
agony. And quickly advancing towards Lakshmana while reproving him still,
Rama asked him, ‘O Lakshmana, is the princess of Videha still alive? I
fear she is no more!’ Then Lakshmana told him everything about what Sita
had said, especially that unbecoming language of hers subsequently. With
a burning heart Rama then ran towards the asylum. And on the way he
beheld a vulture huge as a mountain, lying in agonies of death. And
suspecting him to be a Rakshasa, the descendant of the Kakutstha race,
along with Lakshmana rushed towards him, drawing with great force his bow
to a circle. The mighty vulture, however, addressing them both, said,
‘Blessed be ye, I am the king of the vultures, and friend of Dasaratha!’
Hearing these words of his, both Rama and his brother put aside their
excellent bow and said, ‘Who is this one that speaketh the name of our
father in these woods?’ And then they saw that creature to be a bird
destitute of two wings, and that bird then told them of his own overthrow
at the hands of Ravana for the sake of Sita. Then Rama enquired of the
vulture as to the way Ravana had taken. The vulture answered him by a nod
of his head and then breathed his last. And having understood from the
sign the vulture had made that Ravana had gone towards the south, Rama
reverencing his father’s friend, caused his funeral obsequies to be duly
performed. Then those chastisers of foes, Rama and Lakshmana, filled with
grief at the abduction of the princess of Videha, took a southern path
through the Dandaka woods beholding along their way many uninhabited
asylums of ascetics, scattered over with seats of Kusa grass and
umbrellas of leaves and broken water-pots, and abounding with hundreds of
jackals. And in that great forest, Rama along with Sumatra’s son beheld
many herds of deer running in all directions. And they heard a loud
uproar of various creatures like what is heard during a fast spreading
forest conflagration. And soon they beheld a headless Rakshasa of
terrible mien. And that Rakshasa was dark as the clouds and huge as a
mountain, with shoulders broad as those of a Sola tree, and with arms
that were gigantic. And he had a pair of large eyes on his breast, and
the opening of his mouth was placed on his capacious belly. And that
Rakshasa seized Lakshmana by the hand, without any difficulty. And seized
by the Rakshasa the son of Sumitra, O Bharata, became utterly confounded
and helpless. And casting his glances on Rama, that headless Rakshasa
began to draw Lakshmana towards that part of his body where his mouth
was. And Lakshmana in grief addressed Rama, saying, ‘Behold my plight!
The loss of thy kingdom, and then the death of our father, and then the
abduction of Sita, and finally this disaster that hath overwhelmed me!
Alas, I shall not behold thee return with the princess of Videha to
Kosala and seated on thy ancestral throne as the ruler of the entire
Earth! They only that are fortunate will behold thy face, like unto the
moon emerged from the clouds, after thy coronation bath in water
sanctified with Kusa grass and fried paddy and black peas!’ And the
intelligent Lakshmana uttered those and other lamentations in the same
strain. The illustrious descendant, however, of Kakutstha’s race
undaunted amid danger, replied unto Lakshmana, saying, ‘Do not, O tiger
among men, give way to grief! What is this thing when I am here? Cut thou
off his right arm and I shall cut off his left.’ And while Rama was still
speaking so, the left arm of the monster was severed by him, cut off with
a sharp scimitar, as if indeed, that arm were a stalk of the Tila corn.
The mighty son of Sumitra then beholding his brother standing before him
struck off with his sword the right arm also of that Rakshasa. And
Lakshmana also began to repeatedly strike Rakshasa under the ribs, and
then that huge headless monster fell upon the ground and expired quickly.
And then there came out from the Rakshasa’s body a person of celestial
make. And he showed himself to the brothers, staying for a moment in the
skies, like the Sun in his effulgence in the firmament. And Rama skilled
in speech, asked him, saying, ‘Who art thou? Answer me who enquire of
thee? Whence could such a thing happen? All this seems to me to be
exceedingly wonderful!’ Thus addressed by Rama, that being replied unto
him, saying, ‘I am, O prince, a Gandharva of the name of Viswavasu! It
was through the curse of a Brahmana that I had to assume the form and
nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away
with violence by king Ravana who dwelleth in Lanka. Repair thou unto
Sugriva who will give thee his friendship. There, near enough to the peak
of Rishyamuka is the lake known by the name of Pampa of sacred water and
cranes. There dwelleth, with four of his counsellors, Sugriva, the
brother of the monkey-king Vali decked with a garland of gold. Repairing
unto him, inform of thy cause of sorrow. In plight very much like thy
own, he will render thee assistance. This is all that we can say. Thou
wilt, without doubt, see the daughter of Janaka! Without doubt Ravana and
others are known to the king of the monkeys!’ Having said these words,
that celestial being of great effulgence made himself invisible, and
those heroes, both Rama and Lakshmana, wondered much.”



SECTION CCLXXVIII

“Markandeya said, ‘Afflicted with grief at the abduction of Sita, Rama
had not to go much further before he came upon Pampa--that lake which
abounded with lotuses of various kinds. And fanned by the cool, delicious
and fragrant breezes in those woods, Rama suddenly remembered his dear
spouse. And, O mighty monarch, thinking of that dear wife of his, and
afflicted at the thought of his separation from her, Rama gave way to
lamentations. The son of Sumitra then addressed him saying, ‘O thou that
givest proper respect to those that deserve it, despondency such as this
should not be suffered to approach thee, like illness that can never
touch an old man leading a regular life! Thou hast obtained information
of Ravana and of the princess of Videha! Liberate her now with exertion
and intelligence! Let us now approach Sugriva, that foremost of monkeys,
who is even now on the mountain top! Console thyself, when I, thy
disciple and slave and ally, am near!’ And addressed by Lakshmana in
these and other words of the same import, Rama regained his own nature
and attended to the business before him. And bathing in the waters of
Pampa and offering oblations therewith unto their ancestors, both those
heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). And
arriving at Rishyamuka which abounded with fruits and roots and trees,
those heroes beheld five monkeys on the top of the mountain-peak. And
seeing them approach, Sugriva sent his counsellor the intelligent
Hanuman, huge as the Himavat-mountains, to receive them. And the
brothers, having first exchanged words with Hanuman, approached Sugriva.
And then, O king, Rama made friends with Sugriva. And when Rama informed
Sugriva of the object he had in view, Sugriva showed him the piece of
cloth that Sita had dropped among the monkeys, while being carried away
by Ravana. And having obtained from him those credentials, Rama himself
installed Sugriva--that foremost of monkeys--in sovereignty of all the
monkeys of Earth. And Rama also pledged himself to slay Vali in battle.
And having come to that understanding and placing the fullest confidence
in each other, they all repaired to Kiskindhya, desirous of battle (with
Vali). And arriving at Kiskindhya, Sugriva sent forth a loud roar deep as
that of a cataract. Unable to bear that challenge, Vali was for coming
out (but his wife) Tara stood in way, saying, ‘Himself endued with great
strength, the way in which Sugriva is roaring, showeth, I ween, that he
hath found assistance! It behoveth thee not, therefore, to go out! Thus
addressed by her, that king of the monkeys, the eloquent Vali, decked in
a golden garland replied unto Tara of face beautiful as the moon, saying,
‘Thou understandest the voice of every creature. Tell me after reflection
whose help it is that this brother in name only of mine hath obtained!’
Thus addressed by him Tara endued with wisdom and possessed of the
effulgence of the moon, answered her lord after a moment’s reflection,
saying, ‘Listen, O monarch of the monkeys! That foremost of bowmen,
endued with great might, Rama the son of Dasaratha, whose spouse hath
been ravished, hath made an alliance offensive and defensive with
Sugriva! And his brother the intelligent Lakshmana also of mighty arms,
the unvanquished son of Sumitra, standeth beside him for the success of
Sugriva’s object. And Mainda and Dwivida, and Hanuman the son of Pavana,
and Jamvuman, the king of the bears, are beside Sugriva as his
counsellors. All these illustrious ones are endued with great strength
and intelligence. And these all, depending upon the might and energy of
Rama, are prepared for thy destruction!’ Hearing these words of hers that
were for his benefit, the king of the monkeys disregarded them
altogether. And filled with jealousy, he also suspected her to have set
her heart on Sugriva! And addressing Tara in harsh words, he went out of
his cave and coming before Sugriva who was staying by the side of the
mountains of Malyavat, he spoke unto him thus, ‘Frequently vanquished
before by me, fond as thou art of life, thou art allowed by me to escape
with life owing to thy relationship with me! What hath made thee wish for
death so soon?’ Thus addressed by Vali, Sugriva, that slayer of foes, as
if addressing Rama himself for informing him of what had happened,
replied unto his brother in these words of grave import, ‘O king, robbed
by thee of my wife and my kingdom also, what need have I of life? Know
that it is for this that I have come!’ Then addressing each other in
these and other words of the same import, Vali and Sugriva rushed to the
encounter, fighting with Sala and Tala trees and stones. And they struck
each other down on the earth. And leaping high into the air, they struck
each other with their fists. And mangled by each other’s nail and teeth,
both of them were covered with blood. And the two heroes shone on that
account like a pair of blossoming Kinshukas. And as they fought with each
other, no difference (in aspect) could be observed so as to distinguish
them. Then Hanuman placed on Sugriva’s neck a garland of flowers. And
that hero thereupon shone with that garland on his neck, like the
beautiful and huge peak of Malya with its cloudy belt. And Rama,
recognising Sugriva by that sign, then drew his foremost of huge bows,
aiming at Vali as his mark. And the twang of Rama’s bow resembled the
roar of an engine. And Vali, pierced in the heart by that arrow, trembled
in fear. And Vali, his heart having been pierced through, began to vomit
forth blood. And he then beheld standing before him Rama with Sumatra’s
son by his side. And reproving that descendant of Kakutstha’s race, Vali
fell down on the ground and became senseless. And Tara then beheld that
lord of hers possessed of the effulgence of the Moon, lying prostrate on
the bare earth. And after Vali had been thus slain, Sugriva regained
possession of Kishkindhya, and along with it, of the widowed Tara also of
face beautiful as the moon. And the intelligent Rama also dwelt on the
beautiful breast of the Malyavat hill for four months, duly worshipped by
Sugriva all the while.

“Meanwhile Ravana excited by lust, having reached his city of Lanka,
placed Sita in an abode, resembling Nandana itself, within a forest of
Asokas, that looked like an asylum of ascetics. And the large-eyed Sita
passed her days there in distress, living on fruits and roots, practising
ascetic austerities with fasts, attired in ascetic garb, and waning thin
day by day, thinking of her absent lord. And the king of the Rakshasas
appointed many Rakshasa women armed with bearded darts and swords and
lances and battle-axes and maces and flaming brands, for guarding her.
And some of these had two eyes, and some three. And some had eyes on
their foreheads. And some had long tongues and some had none. And some
had three breasts and some had only one leg. And some had three matted
braids on their heads, and some had only one eye. And these, and others
of blazing eyes and hair stiff as the camel’s, stood beside Sita
surrounding her day and night most watchfully. And those Pisacha women of
frightful voice and terrible aspect always addressed that large-eyed lady
in the harshest tones. And they said, ‘Let us eat her up, let us mangle
her, let us tear her into pieces, her, that is, that dwelleth here
disregarding our lord!’ And filled with grief at the separation from her
lord, Sita drew a deep sigh and answered those Rakshasa women, saying,
‘Reverend ladies, eat me up without delay! I have no desire to live
without that husband of mine, of eyes like lotus-leaves and locks wavy,
and blue in hue! Truly I will, without food and without the least love of
life, emaciate my limbs, like a she-snake (hibernating) within a Tala
tree. Know this for certain that I will never seek the protection of any
other person than the descendant of Raghu. And knowing this, do what ye
think fit!’ And hearing these words of hers, those Rakshasas with
dissonant voice went to the king of the Rakshasas, for representing unto
him all she had said. And when those Rakshasas had gone away, one of
their number known by the name of Trijata, who was virtuous and agreeable
in speech, began to console the princess of Videha. And she said,
‘Listen, O Sita! I will tell thee something! O friend, believe in what I
say! O thou of fair hips, cast off thy fears, and listen to what I say.
There is an intelligent and old chief of the Rakshasas known by the name
of Avindhya. He always seeketh Rama’s good and hath told me these words
for thy sake! ‘Reassuring and cheering her, tell Sita in my name, saying:
‘Thy husband the mighty Rama is well and is waited upon by Lakshmana. And
the blessed descendant of Raghu hath already made friends with Sugriva,
the king of the monkeys, and is ready to act for thee! And, O timid lady,
entertain thou no fear on account of Ravana, who is censured by the whole
world, for, O daughter, thou art safe from him on account of Nalakuvera’s
curse. Indeed, this wretch had been cursed before for his having violated
his daughter-in-law, Rambha. This lustful wretch is not able to violate
any woman by force. Thy husband will soon come, protected by Sugriva and
with the intelligent son of Sumitra in his train, and will soon take thee
away hence! O lady, I have had a most terrible dream of evil omen,
indicating the destruction of this wicked-minded wretch of Pulastya’s
race! This night wanderer of mean deeds is, indeed, most wicked and
cruel. He inspireth terror in all by the defects of his nature and the
wickedness of his conduct. And deprived of his senses by Fate, he
challengeth the very gods. In my vision I have seen every indication of
his downfall. I have seen the Ten-headed, with his crown shaven and body
besmeared with oil, sunk in mire, and the next moment dancing on a
chariot drawn by mules. I have seen Kumbhakarna and others, perfectly
naked and with crowns shaven, decked with red wreaths and unguents, and
running towards the southern direction. Vibhishana alone, with umbrella
over his head, and graced with a turban, and with body decked with white
wreaths and unguents, I beheld ascending the summit of the White hill.
And I saw four of his counsellors also, decked with white wreaths and
unguents, ascending the summit of that hill along with him. All this
bodeth that these alone will be saved from the impending terror. The
whole earth with its oceans and seas will be enveloped with Rama’s
arrows. O lady, thy husband will fill the whole earth with his fame. I
also saw Lakshmana, consuming all directions (with his arrows) and
ascending on a heap of bones and drinking thereon honey and rice boiled
in milk. And thou, O lady, hast been beheld by me running towards a
northernly direction, weeping and covered with blood and protected by a
tiger! And, O princess of Videha, soon wilt thou find happiness, being
united, O Sita, with thy lord, that descendant of Raghu accompanied by
his brother!’ Hearing these words of Trijata, that girl with eyes like
those of a young gazelle, once more began to entertain hopes of a union
with her lord. And when at last those fierce and cruel Pisacha guards
came back, they saw her sitting with Trijata as before.”



SECTION CCLXXIX

“Markandeya said, ‘And while the chaste Sita was dwelling there afflicted
with melancholy and grief on account of her lord, attired in mean garb,
with but a single jewel (on the marital thread on her wrist), and
incessantly weeping, seated on a stone, and waited upon by Rakshasa
women, Ravana, afflicted by the shafts of the god of desire, came to her
and approached her presence. And inflamed by desire, that conquerer in
battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the
Kimpurushas, attired in celestial robes and possessing handsome features,
decked with jewelled earrings and wearing a beautiful garland and crown,
entered the Asoka woods, like an embodiment of the vernal season. And
dressed with care, Ravana looked like the Kalpa tree in Indra’s garden.
But though adorned with every embellishment, that inspired her only with
awe, like a beautified banian in the midst of a cemetery. And that night
wanderer, having approached the presence of that slender-waisted lady,
looked like the planet Saturn in the presence of Rohini. And smitten with
the shafts of the god of the flowery emblem he accosted that fair-hipped
lady then affrighted like a helpless doe, and told her these words, ‘Thou
hast, O Sita, shown thy regard for thy lord too much! O thou of delicate
limbs, be merciful unto me. Let thy person be embellished now (by these
maids in waiting). O excellent lady, accept me as thy lord! And, O thou
of the most beautiful complexion, attired in costly robes and ornaments,
take thou the first place among all the women of my household. Many are
the daughters of the celestials and also the Gandharvas that I possess! I
am lord also of many Danava and Daitya ladies! One hundred and forty
millions of Pisachas, twice as many man-eating Rakshasa of terrible deed,
and thrice as many Yaksha do my bidding! Some of these are under the sway
of my brother who is the lord of all treasures. In my drinking hall, O
excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as
they do on my brother! I am, again, the son of that regenerate Rishi
Visravas himself of high ascetic merit. I am renowned, again, as the
fifth Regent of the Universe! And, O beautiful lady, of food and edibles
and drinks of the very best kind, I have as much as the Lord himself of
the celestials! Let all thy troubles consequent on a life in the woods
cease! O thou of fair hips, be my Queen, as Mandodari herself!’ Thus
addressed by him, the beautiful princess of Videha, turning away and
regarding him as something less than a straw, replied unto that wanderer
of the night. And at that time the princess of Videha, that girl of
beautiful hips, had her deep and compact bosom copiously drenched by her
inauspicious tears shed ceaselessly. And she who regarded her husband as
her god, answered that mean wretch, saying, ‘By sheer ill-luck it is, O
king of the Rakshasas, that I am obliged to hear such words of grievous
import spoken by thee! Blessed be thou, O Rakshasa fond of sensual
pleasures, let thy heart be withdrawn from me! I am the wife of another,
ever devoted to my husband, and, therefore, incapable of being possessed
by thee! A helpless human being that I am, I cannot be a fit wife for
thee! What joy can be thine by using violence towards an unwilling woman?
Thy father is a wise Brahmana, born of Brahma and equal unto that Lord
himself of the creation! Why dost thou not, therefore, thyself being
equal to a Regent of the Universe, observe virtue? Disgracing thy
brother, that king of the Yakshas, that adorable one who is the friend of
Maheswara himself, that lord of treasures, how is it that thou feelest no
shame?’ Having said these words, Sita began to weep, her bosom shivering
in agitation, and covering her neck and face with her garments. And the
long and well-knit braid, black and glossy, falling from the head of the
weeping lady, looked like a black snake. And hearing these cruel words
uttered by Sita, the foolish Ravana, although thus rejected, addressed
Sita once more, saying, ‘O lady, let the god having the Makara for his
emblem burn me sorely. I will, however, on no account, O thou of sweet
smiles and beautiful hips, approach thee, as thou art unwilling! What can
I do to thee that still feelest a regard for Rama who is only a human
being and, therefore, our food?’ Having said those words unto that lady
of faultless features, the king of the Rakshasa made himself invisible
then and there and went away to the place he liked. And Sita, surrounded
by those Rakshasa women, and treated with tenderness by Trijata,
continued to dwell there in grief.”



SECTION CCLXXX

“Markandeya said, ‘Meanwhile the illustrious descendant of Raghu, along
with his brother, hospitably treated by Sugriva, continued to dwell on
the breast of the Malyavat hill, beholding every day the clear blue sky.
And one night, while gazing from the mountain-top on the bright moon in
the cloudless sky surrounded by planets and stars and stellar bodies,
that slayer of foes was suddenly awakened (to a remembrance of Sita) by
the cold breezes fragrant with the perfumes of the lily, lotus and other
flowers of the same species. And virtuous Rama, dejected in spirits at
the thought of Sita’s captivity in the abode of the Rakshasa, addressed
the heroic Lakshmana in the morning saying, ‘Go, Lakshmana and seek in
Kishkindhya that ungrateful king off the monkeys, who understand well his
own interest and is even now indulging in dissipations, that foolish
wretch of his race whom I have installed on a throne and to whom all apes
and monkeys and bears owe allegiance, that fellow for whose sake, O
mighty-armed perpetuator of Raghu’s race, Vali was slain by me with thy
help in the wood of Kishkindhya! I regard that worst of monkeys on earth
to be highly ungrateful, for, O Lakshmana, that wretch hath now forgotten
me who am sunk in such distress! I think he is unwilling to fulfil his
pledge, disregarding, from dullness of understanding, one who hath done
him such services! If thou findest him lukewarm and rolling in sensual
joys, thou must then send him, by the path Vali hath been made to follow,
to the common goal of all creatures! If, on the other hand, thou seest
that foremost of monkeys delight in our cause, then, O descendant of
Kakutstha, shouldst thou bring him hither with thee! Be quick, and delay
not!’ Thus addressed by his brother, Lakshmana ever attentive to the
behests and welfare of his superiors, set out taking with him his
handsome bow with string and arrows. And reaching the gates of
Kishkindhya he entered the city unchallenged. And knowing him to be
angry, the monkey-king advanced to receive him. And with his wife,
Sugriva the king of the monkeys, with a humble heart, joyfully received
him with due honours. And the dauntless son of Sumitra then told him what
Rama had said. And having heard everything in detail, O mighty monarch,
Sugriva, the king of the monkeys with his wife and servants, joined his
hands, and cheerfully said unto Lakshmana, that elephant among men, these
words: ‘I am, O Lakshmana, neither wicked, nor ungrateful, nor destitute
of virtue! Hear what efforts I have made for finding out Sita’s place of
captivity! I have despatched diligent monkeys in all directions. All of
them have stipulated to return within a month. They will, O hero, search
the whole earth with her forests and hills and seas, her villages and
towns and cities and mines. Only five nights are wanting to complete that
month, and then thou wilt, with Rama, hear tidings of great joy!’

“Thus addressed by that intelligent king of the monkeys, the high-souled
Lakshmana became appeased, and he in his turn worshipped Sugriva. And
accompanied by Sugriva, he returned to Rama on the breast of the Malyavat
hill. And approaching him, Lakshmana informed him of the beginning
already made in respect of his undertaking. And soon thousands of
monkey-chiefs began to return, after having carefully searched the three
quarters of the earth, viz., the North, the East and the West. But they
that had gone towards the South did not make their appearance And they
that came back represented to Rama, saying that although they had
searched the whole earth with her belt of seas, yet they could not find
either the princess of Videha or Ravana. But that descendant of
Kakutstha’s race, afflicted at heart, managed to live yet, resting his
hopes (of hearing Sita’s tidings) on the great monkeys that had gone
towards the South.

“After the lapse of two months, several monkeys seeking with haste the
presence of Sugriva, addressed him, saying, ‘O king, that foremost of
monkeys, the son of Pavana, as also Angada, the son of Vali, and the
other great monkeys whom thou hadst despatched to search the southern
region, have come back and are pillaging that great and excellent orchard
called Madhuvana, which was always guarded by Vali and which hath been
well-guarded by thee also after him!’ Hearing of this act of liberty on
their part, Sugriva inferred the success of their mission, for it is only
servants that have been crowned with success that can act in this way.
And that intelligent and foremost of monkeys communicated his suspicions
to Rama. And Rama also, from this, guessed that the princess of Mithila
had been seen. Then Hanuman and the other monkeys, having refreshed
themselves thus, came towards their king, who was then staying with Rama
and Lakshmana. And, O Bharata, observing the gait of Hanuman and the
colour of his face, Rama was confirmed in the belief that Hanuman had
really seen Sita. Then those successful monkeys with Hanuman at their
head, duly bowed unto Rama and Lakshmana and Sugriva. And Rama then
taking up his bow and quiver, addressed those monkeys, saying, ‘Have you
been successful? Will ye impart life unto me? Will ye once more enable me
to reign in Ayodhya after having slain my enemy in battle and rescued the
daughter of Janaka? With the princess of Videha unrescued, and the foe
unslain in battle, I dare not live, robbed of wife and honour!’ Thus
addressed by Rama, the son of Pavana, replied unto him, saying, ‘I bring
thee good news, O Rama; for Janaka’s daughter hath been seen by me.
Having searched the southern region with all its hills, forests, and
mines for some time, we became very weary. At length we beheld a great
cavern. And having beheld it, we entered that cavern which extended over
many Yojanas. It was dark and deep and overgrown with trees and infested
by worms. And having gone a great way through it, we came upon sun-shine
and beheld a beautiful palace. It was, O Raghava, the abode of the Daitya
Maya. And there we beheld a female ascetic named Prabhavati engaged in
ascetic austerities. And she gave us food and drink of various kinds. And
having refreshed ourselves therewith and regained our strength, we
proceeded along the way shown by her. At last we came out of the cavern
and beheld the briny sea, and on its shores, the Sahya, the Malaya and
the great Dardura mountains. And ascending the mountains of Malaya, we
beheld before us the vast ocean.[91] And beholding it we felt sorely
grieved in mind. And dejected in spirits and afflicted with pain and
famishing with hunger, we despaired of returning with our lives. Casting
our eyes on the great ocean extending over many hundreds of Yojanas and
abounding in whales and alligators and other aquatic animals, we became
anxious and filled with grief. We then sat together, resolved to die
there of starvation. And in course of conversation we happened to talk of
the vulture Jatayu. Just then we saw a bird huge as a mountain, of
frightful form, and inspiring terror into every heart, like a second son
of Vinata.[92] And coming upon us unawares for devouring us, he said,
‘Who are ye that are speaking thus of my brother Jatayu? I am his elder
brother, by name Sampati, and am the king of birds. Once upon a time, we
two, with the desire of outstripping each other, flew towards the sun. My
wings got burnt, but those of Jatayu were not. That was the last time I
saw my beloved brother Jatayu, the king of vultures! My wings burnt, I
fell down upon the top of this great mountain where I still am!’ When he
finished speaking, we informed him of the death of his brother in a few
words and also of this calamity that hath befallen thee! And, O king, the
powerful Sampati heating this unpleasant news from us, was greatly
afflicted and again enquired of us, saying, ‘Who is this Rama and why was
Sita carried off and how was Jatayu slain? Ye foremost of monkeys I wish
to hear everything in detail!’ We then informed him of everything about
this calamity of thine and of the reason also of our vow of starvation.
That king of birds then urged us (to give up our vow) by these words of
his: ‘Ravana is, indeed, known to me. Lanka is his capital. I beheld it
on the other side of the sea in a valley of the Trikuta hills! Sita must
be there. I have little doubt of this!’ Hearing these words of his, we
rose up quickly and began, O chastiser of foes, to take counsel of one
another for crossing the ocean! And when none dared to cross it, I,
having recourse to my father, crossed the great ocean which is a hundred
Yojanas in width. And having slain the Rakshasis on the waters, I saw the
chaste Sita within Ravana’s harem, observing ascetic austerities, eager
to behold her lord, with matted locks on head, and body besmeared with
filth, and lean, and melancholy and helpless. Recognising her as Sita by
those unusual signs, and approaching that worshipful lady while alone, I
said, ‘I am, O Sita, an emissary of Rama and monkey begotten by
Pavana![93] Desirous of having a sight of thee, hither have I come
travelling through the skies! Protected by Sugriva, that monarch of all
the monkeys, the royal brothers Rama and Lakshmana are in peace! And
Rama, O lady, with Sumitra’s son, hath enquired of thy welfare! And
Sugriva also, on account of his friendship (with Rama and Lakshmana)
enquireth of thy welfare. Followed by all the monkeys, thy husband will
soon be here. Confide in me, O adorable lady, I am a monkey and not a
Rakshasa!’ Thus addressed by me, Sita seemed to meditate for a moment and
then replied to me, saying, ‘From the words of Avindhya I know that thou
art Hanuman! O mighty-armed one, Avindhya is an old and respected
Rakshasa! He told me that Sugriva is surrounded by counsellors like thee.
Thou mayst depart now!’ And with these words she gave me this jewel as a
credential. And, indeed, it was by means of this jewel that the faultless
Sita had been able to support her existence. And the daughter of Janaka
further told me as a token from her, that by thee, O tiger among men, a
blade of grass (inspired with Mantras and thus converted into a fatal
weapon) had once been shot at a crow while ye were on the breast of the
mighty hill known by the name of Chitrakuta! And this she said as
evidence of my having met her and hers being really the princess of
Videha. I then caused myself to be seized by Ravana’s soldiers, and then
set fire to the city of Lanka!’”



SECTION CCLXXXI

“Markandeya said, ‘It was on the breast of that very hill where Rama was
seated with those foremost of monkeys that great monkey chiefs at the
command of Sugriva, began to flock together. The father-in-law of Vali,
the illustrious Sushena, accompanied by a thousand crores of active apes,
came to Rama. And those two foremost of monkeys endued with mighty
energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of
monkeys, showed themselves there. And, O king, Gavakshya also of terrible
mien and endued with a bovine tail, showed himself there, having
collected sixty thousand crores of monkeys. And the renowned
Gandhamadana, dwelling on the mountains of the same name, collected a
hundred thousand crores of monkeys. And the intelligent and mighty monkey
known by the name of Panasa mustered together fifty-two crores of
monkeys.[94] And that foremost and illustrious of monkeys named
Dadhimukha of mighty energy mustered a large army of monkeys possessed of
terrible prowess. And Jamvuvan showed himself there with a hundred
thousand crores of black bears of terrible deeds and faces having the
Tilaka mark.[95] And these and many other chiefs of monkey-chiefs,
countless in number, O king, came there for aiding Rama’s cause. And
endued with bodies huge as mountain-peaks and roaring like lions, loud
was the uproar that was heard there made by those monkeys running
restlessly from place to place. And some of them looked like
mountain-peaks, and some looked like buffaloes. And some were of the hue
of autumnal clouds and the faces of some were red as vermillion. And some
rose high, and some fell down, and some cut capers, and some scattered
the dust, as they mustered together from various directions. And that
monkey army, vast as the sea at full tide, encamped there at Sugriva’s
bidding. And after those foremost of monkeys had mustered from every
direction, the illustrious descendant of Raghu, with Sugriva by his side,
set out in an auspicious moment of a very fair day under a lucky
constellation, accompanied by that host arrayed in order of battle, as if
for the purpose of destroying all the worlds. And Hanuman, the son of the
Wind-god, was in the van of that host, while the rear was protected by
the fearless son of Sumitra. And surrounded by the monkey-chiefs, those
princes of Raghu’s house with fingers cased in guana skin, shone, as they
went, like the Sun and the Moon in the midst of the planets. And that
monkey host armed with stones and Sala and Tala trees, looked very much
like a far-extending field of corn under the morning sun. And that mighty
army, protected by Nala and Nila and Angada and Kratha and Mainda and
Dwivida, marched forth for achieving the purpose of Raghava. And
encamping successively, without interruption of any kind, on wide and
healthy tracts and valleys abounding with fruits and roots and water and
honey and meat, the monkey host at last reached the shores of the briny
sea. And like unto a second ocean, that mighty army with its countless
colours, having reached the shores of sea, took up its abode there. Then
the illustrious son of Dasaratha, addressing Sugriva amongst all those
foremost monkeys, spoke unto him these words that were suited to the
occasion, ‘This army is large. The ocean also is difficult to cross. What
contrivance, therefore, commends itself to thee for crossing the ocean?’
At these words, many vain-glorious monkeys answered, ‘We are fully able
to cross the sea.’ This answer, however, was not of much use, as all
could not avail of that means. Some of the monkeys proposed to cross the
sea in boats, and some in rafts of various kinds. Rama, however,
conciliating them all, said, ‘This cannot be. ‘The sea here is a full
hundred Yojanas in width. All the monkeys, ye heroes, will not be able to
cross it. This proposal, therefore, that ye have made, is not consonant
to reason. Besides we have not the number of boats necessary for carrying
all our troops. How, again, can one like us raise such obstacles in the
way of the merchants? Our army is very large. The foe wilt make a great
havoc if a hole is detected. Therefore, to cross the sea in boats and
rafts doth not recommend itself to me. I will, however, pray to the Ocean
for the necessary means. Foregoing food, I will lie down on the shore. He
will certainly show himself to me. If, however, he doth not show himself,
I will chastise him then by means of my great weapons that are more
blazing than fire itself and are incapable of being baffled!’ Having said
these words, both Rama and Lakshmana touched water[96] and duly laid
themselves down on a bed of kusa grass on the seashore. The divine and
illustrious Ocean then that lord of male and female rivers, surrounded by
aquatic animals, appeared unto Rama in a vision. And addressing Rama in
sweet accents, the genius of the Ocean, surrounded by countless mines of
gems, said, ‘O son of Kausalya, tell me what aid, O bull among men, I am
to render thee! I also have sprung from the race of Ikshwaku[97] and am,
therefore, a relative of thine!’ Rama replied unto him, saying, ‘O lord
of rivers, male and female, I desire thee to grant me a way for my
troops, passing along which I may slay the Ten-headed (Ravana), that
wretch of Pulastya’s race! If thou dost not grant the way I beg of thee,
I will then dry thee up by means of my celestial arrows inspired with
mantras!’ And hearing these words of Rama, the genius of Varuna’s abode,
joining his hands, answered in great affliction, ‘I do not desire to put
any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these
words, and having listened, do what is proper! If, at thy command, I get
a way for the passage of thy army, others then, from strength of their
bows, will command me to do the same! In thy army there is a monkey of
the name of Nala, who is a skilful mechanic. And endued with great
strength, Nala is the son of Tashtri, the divine artificer of the
Universe. And whether it is wood, or grass or stone, that he will throw
into my waters, I will support the same on my surface, and thus wilt thou
have a bridge (over which to pass)!’ And having said these words, the
genius of the Ocean disappeared. And Rama awaking, called Nala unto him
and said, ‘Build thou a bridge over the sea! Thou alone, I am sure, art
able to do it!’ And it was by this means that the descendant of
Kakutstha’s race caused a bridge to be built that was ten Yojanas in
width and a hundred Yojanas in length. And to this day that bridge is
celebrated over all the world by the name of Nala’s bridge. And having
completed that bridge, Nala, of body huge as a hill, came away at the
command of Rama.

“And while Rama was on this side of the ocean, the virtuous Vibhishana,
the brother of the king of the Rakshasas accompanied by four of his
counsellors, came unto Rama. And the high-souled Rama received him with
due welcome. Sugriva, however, feared, thinking he might be a spy. The
son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in
consequence of the sincerity of his exertions and the many indications of
his good conduct, worshipped him with respect. And he also installed
Vibhishana in the sovereignty of all the Rakshasas and made him his own
junior counsellor, and a friend of Lakshmana’s. And it was under
Vibhishana’s guidance, O king, that Rama with all his troops crossed the
great ocean by means of that bridge in course of a month. And having
crossed the ocean and arrived at Lanka, Rama caused its extensive and
numerous gardens to be devastated by his monkeys. And while Rama’s troops
were there, two of Ravana’s counsellors and officers, named Suka and
Sarana, who had come as spies, having assumed the shape of monkeys, were
seized by Vibhishana. And when those wanderers of the night assumed their
real Rakshasa forms, Rama showed them his troop and dismissed them
quietly. And having quartered his troops in those woods that skirted the
city, Rama then sent the monkey Angada with great wisdom as his envoy to
Ravana.”



SECTION CCLXXXII

“Markandeya said, ‘Having quartered his army in those groves abounding
with food and water and with fruits and roots, the descendant of
Kakutstha began to watch over them with care. Ravana, on the other hand,
planted in his city many appliances constructed according to the rules of
military science. And his city, naturally impregnable on account of its
strong ramparts and gate-ways, had seven trenches, that were deep and
full of water to the brim and that abounded with fishes and sharks and
alligators, made more impregnable still by means of pointed stakes of
Khadira wood. And the ramparts, heaped with stones, were made impregnable
by means of catapults. And the warriors (who guarded the walls) were
armed with earthen pots filled with venomous snakes, and with resinous
powders of many kinds. And they were also armed with clubs, and
fire-brands and arrows and lances and swords and battle-axes. And they
had also Sataghnis[98] and stout maces steeped in wax.[99] And at all the
gates of the city were planted movable and immovable encampments manned
by large numbers of infantry supported by countless elephants and horses.
And Angada, having reached one of the gates of the city, was made known
to the Rakshasas. And he entered the town without suspicion or fear. And
surrounded by countless Rakshasas, that hero in his beauty looked like
the Sun himself in the midst of masses of clouds. And having approached
the hero of Pulastya’s race in the midst of his counsellors, the eloquent
Angada saluted the king and began to deliver Rama’s message in these
words, ‘That descendant of Raghu, O king, who ruleth at Kosala and whose
renown hath spread over the whole world, sayeth unto thee these words
suited to the occasion. Accept thou that message and act according to it!
Provinces and towns, in consequence of their connection with sinful kings
incapable of controlling their souls, are themselves polluted and
destroyed. By the violent abduction of Sita, thou alone hast injured me!
Thou, however, wilt become the cause of death to many unoffending
persons. Possessed of power and filled with pride, thou hast, before
this, slain many Rishis living in the woods, and insulted the very gods.
Thou hast slain also many great kings and many weeping women. For those
transgressions of thine, retribution is about to overtake thee! I will
slay thee with thy counsellors. Fight and show thy courage![100] O
wanderer of the night, behold the power of my bow, although I am but a
man! Release Sita, the daughter of Janaka! If thou dost not release her,
I shall make the Earth divested of all Rakshasas with my keen-edged
arrows!’ Hearing these defiant words of the enemy, king Ravana bore them
ill, becoming senseless with wrath. And thereupon four Rakshasas skilled
in reading every sign of their master, seized Angada like four hawks
seizing a tiger. With those Rakshasas, however, holding him fast by his
limbs, Angada leaped upwards and alighted on the palace terrace. And as
he leaped up with a great force, those wanderers of the night fell down
the earth, and bruised by the violence of the fall, had their ribs
broken. And from the golden terrace on which he had alighted, he took a
downward leap. And overleaping the walls of Lanka, he alighted to where
his comrades were. And approaching the presence of the lord of Kosala and
informing him of everything, the monkey Angada endued with great energy
retired to refresh himself, dismissed with due respect by Rama.

The descendant of Raghu then caused the ramparts of Lanka to be broken
down by a united attack of all those monkeys endued with the speed of the
wind. Then Lakshmana, with Vibhishana and the king of the bears marching
in the van, blew up the southern gate of the city that was almost
impregnable. Rama then attacked Lanka with a hundred thousand crores of
monkeys, all possessed of great skill in battle, and endued with reddish
complexions like those of young camels. And those crores of greyish bears
with long arms, and legs and huge paws, and generally supporting
themselves on their broad haunches, were also urged on to support the
attack. And in consequence of those monkeys leaping up and leaping down
and leaping in transverse directions, the Sun himself, his bright disc
completely shaded, became invisible for the dust they raised. And the
citizens of Lanka beheld the wall of their town assume all over a tawny
hue, covered by monkeys of complexions yellow as the ears of paddy, and
grey as Shirisha flowers, and red as the rising Sun, and white as flax or
hemp. And the Rakshasas, O king, with their wives and elders, were struck
with wonders at that sight. And the monkey warriors began to pull down
pillars made of precious stones and the terraces and tops of palatial
mansions. And breaking into fragments the propellers of catapults and
other engines, they began to cast them about in all directions. And
taking up the Sataghnis along with the discs, the clubs, and stones, they
threw them down into the city with great force and loud noise. And
attacked thus by the monkeys, those Rakshasas that had been placed on the
walls to guard them, fled precipitately by hundreds and thousands.

“Then hundreds of thousands of Rakshasas, of terrible mien, and capable
of assuming any form at will, came out at the command of the king. And
pouring a perfect shower of arrows and driving the denizens of the
forest, those warriors, displaying great prowess, adorned the ramparts.
And soon those wanderers of the night, looking like masses of flesh, and
of terrible mien, forced the monkeys to leave the walls. And mangled by
the enemies’ lances, numerous monkey-chiefs fell down from the ramparts,
and crushed by the falling columns and gate-ways, numerous Rakshasas also
fell down to rise no more. And the monkeys and the brave Rakshasas that
commenced to eat up the foe, struggled, seizing one another by the hair,
and mangling and tearing one another with their nails and teeth. And the
monkeys and the Rakshasas roared and yelled frightfully, and while many
of both parties were slain and fell down to rise no more, neither side
gave up the contest. And Rama continued all the while to shower a thick
downpour of arrows like the very clouds. And the arrows he shot,
enveloping Lanka, killed large numbers of Rakshasas. And the son of
Sumitra, too, that mighty bowman incapable of being fatigued in battle,
naming particular Rakshasas stationed on the ramparts, slew them with his
clothyard shafts. And then the monkey host, having achieved success was
withdrawn at the command of Rama, after it had thus pulled down the
fortifications of Lanka and made all objects within the city capable of
being aimed at by the besieging force.”



SECTION CCLXXXIII

“Markandeya said, ‘And while those troops (thus withdrawn) were reposing
themselves in their quarters, many little Rakshasas and Pisachas owning
Ravana as their leader, penetrated amongst them. And among these were
Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and
Praghasa, and others. And as these wicked ones were penetrating (the
monkey host) in their invisible forms, Vibhishana, who had the knowledge
thereof, broke the spell of their invisibility. And once seen, O king, by
the powerful and long-leaping monkeys, they were all slain and prostrated
on the earth, deprived of life. And unable to endure this, Ravana marched
out at the head of his troops. And surrounded by his terrible army of
Rakshasas and Pisachas, Ravana who was conversant with the rules of
warfare like a second Usanas invested the monkey host, having disposed
his troops in that array which is named after Usanas himself. And
beholding Ravana advancing with his army disposed in that array, Rama,
following the mode recommended by Vrihaspati, disposed his troops in
counter array for opposing that wanderer of the night. And coming up
quickly, Ravana began to fight with Rama. And Lakshmana singled out
Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with
Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior,
advancing up to him whom he regarded as his match, began to fight with
him on that field of battle, relying on the strength of his own arms, and
that encounter, so frightful to timid persons, soon became terrible and
fierce like that between the gods and the Asuras in the days of old. And
Ravana covered Rama with a shower of darts and lances and swords, and
Rama also afflicted Ravana with his whetted arrows of iron furnished with
the sharpest points, and in the same way Lakshmana smote the contending
Indrajit with arrows capable of penetrating into the most vital parts and
Indrajit also smote Sumitra’s son with an arrowy shower. And Vibhishana
showered upon Prahasta and Prahasta showered upon Vibhishana, without any
regard for each other a thick downpour of winged arrows furnished with
the sharpest points. And thus between those mighty warriors there came
about an encounter of celestial weapons of great force, at which the
three worlds with their mobile and immobile creatures were sorely
distressed.”



SECTION CCLXXXIV

“Markandeya said, “Then Prahasta, suddenly advancing up to Vibhishana and
uttering a loud yell, struck him with his mace. But though struck with
that mace of terrible force, the mighty-armed Vibhishana of great wisdom,
without wavering in the least, stood still as the mountains of Himavat.
Then Vibhishana, taking up a huge and mighty javelin furnished with a
hundred bells, inspired it with mantras and hurled it at the head of his
adversary. And by the impetuosity of that weapon rushing with the force
of the thunderbolt, Prahasta’s head was severed off, and he thereupon
looked like a mighty tree broken by the wind. And beholding that wanderer
of the night, Prahasta, thus slain in battle, Dhumraksha rushed with
great impetuosity against the monkey-host. And beholding the soldiers of
Dhumraksha, looking like the clouds and endued with terrible mien,
advancing up towards them, the monkey-chief suddenly broke and fled. And
seeing those foremost of monkeys suddenly give way, that tiger among
monkeys, Hanuman, the son of Pavana, began to advance. And beholding the
son of Pavana staying still on the field of battle, the retreating
monkeys, O king, one and all quickly rallied. Then mighty and great and
fearful was the uproar that arose there in consequence of the warriors of
Rama and Ravana rushing against each other. And in that battle which
raged terribly the field soon became miry with blood. And Dhumraksha
afflicted the monkey-host with volleys of winged shafts. Then that
vanquisher of foes, Hanuman, the son of Pavana, quickly seized that
advancing leader of the Rakshasa. And the encounter that took place
between that monkey and the Rakshasa hero, is desirous of defeating the
other, was fierce and terrible, like that of Indra and Prahlada (in days
of yore). And the Rakshasa struck the monkey with his maces and spiked
clubs while the monkey struck the Rakshasa with trunks of trees unshorn
of their branches. Then Hanuman, the son of Pavana, slew in great wrath
that Rakshasa along with his charioteer and horses and broke his chariot
also into pieces. And beholding Dhumraksha, that foremost of Rakshasa,
thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa
army with great valour. And slaughtered in large numbers by the
victorious and powerful monkeys, the Rakshasas became dispirited and fled
in fear to Lanka. And the surviving wreck of the Rakshasa army, having
reached the city, informed king Ravana of everything that had happened.
And hearing from them that Prahasta and that mighty archer Dhumraksha,
had both, with their armies, been slain by the powerful monkeys, Ravana
drew a deep sigh and springing up from his excellent seat, said,--the
time is come for Kumbhakarna to act.--And having said this, he awake, by
means of various loud-sounding instruments, his brother Kumbhakarna from
his deep and prolonged slumbers. And having awaked him with great
efforts, the Rakshasa king, still afflicted with anxiety, addressed the
mighty Kumbhakarna and said unto him when seated at his ease on his bed,
having perfectly recovered consciousness and self-possession, these
words, ‘Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound
and undisturbed repose, unconscious of the terrible calamity that hath
overtaken us! Rama with his monkey host hath crossed the Ocean by a
bridge and disregarding us all is waging a terrible war (against us). I
have stealthily brought away his wife Sita, the daughter of Janaka. and
it is to recover her that he hath come hither, after having made a bridge
over the great Ocean. Our great kinsmen also, Prahasta and others, have
already been slain by him. And, O scourge of thy enemies, there is not
another person, save thee, that can slay Rama! Therefore, O warrior,
putting on thy armour, do thou set out this day for the purpose of
vanquishing Rama and his followers! The two younger brothers of Dushana,
viz., Vajravega and Promathin, will join thee with their forces!’ And
having said this unto the mighty Kumbhakarna. the Rakshasa king gave
instructions to Vajravega and Promathin as to what they should do. And
accepting his advice, those two warlike brothers of Dushana quickly
marched out of the city, preceded by Kumbhakarna.”



SECTION CCLXXXV

“Markandeya said, “Then Kumbhakarna set out from the city, accompanied by
his followers. And soon he beheld the victorious monkey troops encamped
before him. And passing them by with the object of seeking out Rama, he
beheld the son of Sumitra standing at his post, bow in hand. Then the
monkey warriors, speedily advancing towards him, surrounded him on all
sides. And then they commenced to strike him with numberless large trees.
And many amongst them fearlessly began to tear his body with their nails.
And those monkeys began to fight with him in various ways approved by the
laws of warfare. And they soon overwhelmed that chief of the Rakshasas
with a shower of terrible weapons of various kinds. And attacked by them
thus, Kumbhakarna only laughed at them and began to eat them up. And he
devoured those foremost of monkeys known by the name of Chala, and
Chandachala, and Vajravahu. And beholding that fearful act of the
Rakshasa, other monkeys were frightened and set forth a loud wail of
fear. And hearing the screams of those monkey-leaders, Sugriva boldly
advanced towards Kumbhakarna. And that high-souled king of the monkeys
swiftly approaching the Rakshasa, violently struck him on the head with
the trunk of a Sala tree. And though the high-souled Sugriva always
prompt in action broke that Sala tree on the head of Kumbhakarna, he
failed to make any impression on that Rakshasa. And then, as if roused
from his torpor by that blow, Kumbhakarna stretching forth his arms
seized Sugriva by main force. And beholding Sugriva dragged away by the
Rakshasa, the heroic son of Sumitra, that delighter of his friends,
rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana,
advancing towards Kumbhakarna, discharged at him an impetuous and mighty
arrow furnished with golden wings. And that arrow, cutting through his
coat of mail and penetrating into his body, passed through it outright
and struck into the earth, stained with the Rakshasa’s blood. Kumbhakarna
then, having his breast thus bored through, released the king of monkeys.
And taking up a huge mass of stone as his weapon, the mighty warrior
Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And
as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms
by means of a couple of keen-edged shafts furnished with heads resembling
razors. But as soon as the two arms of the Rakshasa were thus cut off,
double that number of arms soon appeared on his person. Sumitra’s son,
however, displaying his skill in weapon, soon by means of similar arrows
cut off those arms also, each of which had seized a mass of stone. At
this, that Rakshasa assumed a form enormously huge and furnished with
numerous heads and legs and arms. Then the son of Sumitra rived, with a
Brahma weapon, that warrior looking like an assemblage of hill. And rent
by means of that celestial weapon, that Rakshasa fell on the field of
battle like a huge tree with spreading branches suddenly consumed by
heaven’s thunderbolt. And beholding Kumbhakarna endued with great
activity and resembling the Asura Vritra himself, deprived of life and
prostrated on the field of battle, the Rakshasa warriors fled in fear.
And beholding the Rakshasa warriors running away from the field of
battle, the younger brother of Dushana, rallying them, rushed in great
wrath upon the son of Sumitra. Sumitra’s son, however, with a loud roar,
received with his winged shafts both those wrathful warriors, Vajravega
and Promathin, rushing towards him. The battle then, O son of Pritha,
that took place between those two younger brothers of Dushana on the one
hand and the intelligent Lakshmana on the other, was exceedingly furious
and made the bristles of the spectators stand on end. And Lakshmana
overwhelmed the two Rakshasas with a perfect shower of arrows. And those
two Rakshasa heroes, on the other hand, both of them excited with fury,
covered Lakshmana with an arrowy hail. And that terrible encounter
between Vajravega and Promathin and the mighty-armed Lakshmana lasted for
a short while. And Hanumana, the son of Pavana, taking up a mountain
peak, rushed towards one of the brothers, and with that weapon took the
life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with
a large mass of rock, crushed Promathin, that other younger brother of
Dushana. The deadly struggle, however, between the soldiers of Rama and
Ravana, rushing against one another, instead of coming to an end even
after this, raged on as before. And hundreds of Rakshasas were slain by
the denizens of the forest, while many of the latter were slain by the
former. The loss, however, in killed, of the Rakshasas was far greater
than that of the monkeys.



SECTION CCLXXXVI

“Markandeya said, ‘Learning that Kumbhakarna had with his followers,
fallen in battle as also that great warrior Prahasta, and Dhumraksha too
of mighty energy, Ravana then addressed his heroic son Indrajit saying,
‘O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My
good son, it was by thee that this blazing fame of mine had been acquired
by vanquishing in battle that wielder of the thunderbolt, the
thousand-eyed Lord of Sachi! Having the power of appearing and vanishing
at thy will, slay thou, O smiter of foes, my enemies by means, O thou
foremost of all wielders of weapons, of thy celestial arrows received as
boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of
enduring the bare touch of thy weapons. What shall I say, therefore, of
their followers? That cessation of hostilities which could not be brought
about by either Prahasta or Kumbhakarna in battle, be it thine, O
mighty-armed one, to bring about! Slaying my enemies with all their army
by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou
didst once before by vanquishing Vasava!’ Thus addressed by him. Indrajit
said--So be it,--and encased in mail he quickly ascended his chariot, and
proceeded, O king, towards the field of battle. And then that bull
amongst Rakshasas loudly announcing his own name, challenged Lakshmana
endued with auspicious marks, to a single combat. And Lakshmana, thus
challenged, rushed towards that Rakshasa, with his bow and arrows, and
striking terror into his adversary’s heart by means of the flapping of
his bow-string on the leathern case of his left hand. And the encounter
that took place between those warriors that defied each other’s prowess
and each of whom was desirous of vanquishing the other, and both of whom
were conversant with celestial weapons, was terrible in the extreme. But
when the son of Ravana found that he could not by his arrows gain any
advantage over his adversary, that foremost of mighty warriors mustered
all his energy. And Indrajit then began to hurl at Lakshmana with great
force numberless javelins. The son of Sumitra, however, cut them into
fragments by means of his own keen-edged arrows. And those javelins, thus
cut into pieces by the keen-edged arrows of Lakshmana, dropped down upon
the ground. Then the handsome Angada, the son of Vali, taking up a large
tree, rushed impetuously at Indrajit and struck him with it on the head.
Undaunted at this, Indrajit of mighty energy sought to smite Angada with
a lance. Just at that juncture, however, Lakshmana cut into pieces the
lance taken up by Ravana’s son. The son of Ravana then took up a mace and
struck on the left flank that foremost of monkeys, the heroic Angada who
was then staying close beside him. Angada, the powerful son of Vali,
little recking that stroke, hurled at Indrajit a mighty Sal stem. And
hurled in wrath by Angada for the destruction of Indrajit, that tree, O
son of Pritha, destroyed Indrajit’s chariot along with his horses and
charioteer. And thereupon jumping from his horseless and driverless car,
the son of Ravana disappeared from sight, O king, by aid of his powers of
illusion. And beholding that Rakshasa, abundantly endued with powers of
illusion, disappear so suddenly, Rama proceeded towards that spot and
began to protect his troops with care. Indrajit, however, with arrows,
obtained as boons from the gods, began to pierce both Rama and mighty
Lakshmana in every part of their bodies. Then the heroic Rama and
Lakshmana both continued to contend with their arrows against Ravana’s
son who had made himself invisible by his powers of illusion. But
Indrajit continued to shower in wrath all over those lions among men his
keen-edged shafts by hundreds and thousands. And seeking that invisible
warrior who was ceaselessly showering his arrows, the monkeys penetrated
into every part of the firmament, armed with huge masses of stone. Them
as well as the two brothers, however, the invisible Rakshasa began to
afflict with his shafts. Indeed, the son of Ravana, concealing himself by
his powers of illusion, furiously attacked the monkey host. And the
heroic brothers Rama and Lakshmana, pierced all over with arrows, dropped
down on the ground like the Sun and the Moon fallen down from the
firmament.’”



SECTION CCLXXXVII

“Markandeya said, ‘Beholding both the brothers Rama and Lakshmana
prostrate on the ground, the son of Ravana tied them in a net-work of
those arrows of his which he had obtained as boons. And tied by Indrajit
on the field of battle by means of that arrowy net, those heroic tigers
among men resembled a couple of hawks immured in a cage. And beholding
those heroes prostrate on the ground pierced with hundreds of arrows,
Sugriva with all the monkeys stood surrounding them on all sides. And the
king of the monkeys stood there, accompanied by Sushena and Mainda and
Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala.
And Vibhishana, having achieved success in another part of the field,
soon arrived at that spot, and roused those heroes from insensibility,
awakening them by means of the weapon called, Prajna.[101] Then Sugriva
soon extracted the arrows from their bodies. And by means of that most
efficacious medicine called the Visalya[102], applied with celestial
mantras, those human heroes regained their consciousness. And the arrow
having been extracted from their bodies, those mighty warriors in a
moment rose from their recumbent posture, their pains and fatigue
thoroughly alleviated. And beholding Rama the descendant of Ikshwaku’s
race, quite at his ease, Vibhishana, O son of Pritha, joining his hands;
told him these words, ‘O chastiser of foes, at the command of the king of
the Guhyakas, a Guhyaka hath come from the White mountains, bringing with
him his water![103] O great king, this water is a present to thee from
Kuvera, so that all creatures that are invisible may, O chastiser of
foes, become visible to thee! This water laved over the eyes will make
every invisible creature visible to thee, as also to any other person to
whom thou mayst give it!’--Saying--So be it,--Rama took that sacred
water, and sanctified his own eyes therewith. And the high-minded
Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and
Angada, and Mainda and Dwivida, and Nila and many other foremost of the
monkeys, laved their eyes with that water. And thereupon it exactly
happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes
of all these became capable of beholding things that could not be seen by
the unassisted eye!

“Meanwhile, Indrajit, after the success he had won, went to his father.
And having informed him of the feats he had achieved, he speedily
returned to the field of battle and placed himself at the van of his
army. The son of Sumitra then, under Vibhishana’s guidance, rushed
towards that wrathful son of Ravana coming back, from desire of battle,
to lead the attack. And Lakshmana, excited to fury and receiving a hint
from Vibhishana, and desiring to slay Indrajit who had not completed his
daily sacrifice, smote with his arrows that warrior burning to achieve
success. And desirous of vanquishing each other, the encounter that took
place between them was exceedingly wonderful like that (in days of yore)
between the Lord of celestials and Prahrada. And Indrajit pierced the son
of Sumitra with arrows penetrating into his very vitals. And the son of
Sumitra also pierced Ravana’s son with arrows of fiery energy. And
pierced with Lakshmana’s arrows, the son of Ravana became senseless with
wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes.
Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra
then took his adversary’s life by means of three winged arrows possessed
of the energy and effulgence of fire! With one of these, he severed from
Indrajit’s body that arm of his enemy which had grasped the bow. With the
second he caused that other arm which had held the arrows, to drop down
on the ground. With the third that was bright and possessed of the
keenest edge, he cut off his head decked with a beautiful nose and bright
with ear-rings. And shorn of arms and head, the trunk became fearful to
behold. And having slain the foe thus, that foremost of mighty men then
slew with his arrows the charioteer of his adversary. And the horses then
dragged away the empty chariot into the city. And Ravana then beheld that
car without his son on it. And hearing that his son had been slain,
Ravana suffered his heart to be overpowered with grief. And under the
influence of extreme grief and affliction, the king of the Rakshasas
suddenly cherished the desire of killing the princess of Mithila. And
seizing a sword, the wicked Rakshasa hastily ran towards that lady
staying within the Asoka wood longing to behold her lord. Then Avindhya
beholding that sinful purpose of the wicked wretch, appeased his fury.
Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise
Rakshasa said, ‘Placed as thou art on the blazing throne of an empire, it
behoveth thee not to slay a woman! Besides, this woman is already slain,
considering that she is a captive in thy power! I think, she would not be
slain if only her body were destroyed. Slay thou her husband! He being
slain, she will be slain too! Indeed, not even he of an hundred
sacrifices (Indra) is thy equal in prowess! The gods with Indra at their
head, had repeatedly been affrighted by thee in battle!’ With these and
many other words of the same import, Avindhya succeeded in appeasing
Ravana. And the latter did, indeed, listen to his counsellor’s speech.
And that wanderer of the night, then, resolved to give battle himself
sheathed his sword, and issued orders for preparing his chariot.’”



SECTION CCLXXXVIII

“Markandeya said, The Ten-necked (Ravana), excited to fury at the death
of his beloved son, ascended his car decked with gold and gems. And
surrounded by terrible Rakshasas with various kinds of weapons in their
hands, Ravana rushed towards Rama, fighting with numerous monkey-chief.
And beholding him rushing in wrath towards the monkey army, Mainda and
Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with
all their troops. And those foremost of monkeys and bears began to
exterminate with trunks of trees, the soldiers of the Ten-necked
(Ravana), in his every sight. And beholding the enemy slaughtering his
troops, the Rakshasa king, Ravana, possessed of great powers of illusion,
began to put them forth. And forth from his body began to spring hundreds
and thousands of Rakshasas armed with arrows and lances and double-edged
swords in hand. Rama, however, with a celestial weapon slew all those
Rakshasas. The king of the Rakshasas then once more put forth his prowess
of illusion. The Ten-faced, producing from his body numerous warriors
resembling, O Bharata, both Rama and Lakshmana, rushed towards the two
brothers. And then those Rakshasas, hostile to Rama and Lakshmana and
armed with bows and arrows, rushed towards Rama, and beholding that power
of illusion put forth by the king of Rakshasas, that descendant of
Ikshwaku’s race, the son of Sumitra, addressed Rama in these heroic
words, ‘Slay those Rakshasas, those wretches with forms like thy own!’
And Rama, thereupon slew those and other Rakshasas of forms resembling
his own. And that time Matali, the charioteer of Indra, approached Rama
on the field of battle, with a car effulgent as the Sun and unto which
were yoked horses of a tawny hue. And Matali said, ‘O son of Kakutstha’s
race, this excellent and victorious car, unto which have been yoked this
pair of tawny horses, belonging to the Lord of celestials! It is on this
excellent car, O tiger among men, that Indra hath slain in battle
hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou,
riding on the car driven by me, quickly slay Ravana in battle! Do not
delay in achieving this!’ Thus addressed by him, the descendant of
Raghu’s race, however, doubted the truthful words of Matali, thinking
this is another illusion produced by the Rakshasas--Vibhishana then
addressed him saying, ‘This, O tiger among men, is no illusion of the
wicked Ravana! Ascend thou this chariot quickly, for this, O thou of
great effulgence, belongeth to Indra!’ The descendant of Kakutstha then
cheerfully said unto Vibhishana, ‘So be it’, and riding on that car,
rushed wrathfully upon Ravana. And when Ravana, too, rushed against his
antagonist, a loud wail of woe was set up by the creatures of the Earth,
while the celestials in heaven sent forth a leonine roar accompanied by
beating of large drums. The encounter then that took place between the
Ten-necked Rakshasa and that prince of Raghu’s race, was fierce in the
extreme. Indeed, that combat between them hath no parallel elsewhere. And
Rakshasa hurled at Rama a terrible javelin looking like Indra’s
thunderbolt and resembling a Brahmana’s curse on the point of
utterance.[104] Rama, however, quickly cut into fragments that javelin by
means of his sharp arrows. And beholding that most difficult feat, Ravana
was struck with fear. But soon his wrath was excited and the Ten-necked
hero began to shower on Rama whetted arrows by thousands and tens of
thousands and countless weapons of various kinds, such as rockets and
javelins and maces and battle-axes and darts of various kinds and
Shataghnis and whetted shafts. And beholding that terrible form of
illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear
in all directions. Then the descendant of Kakutstha, taking out of his
quiver an excellent arrow furnished with handsome wings and golden
feathers and a bright and beautiful head, fixed it on the bow with
Brahmastra mantra. And beholding that excellent arrow transformed by
Rama, with proper mantras into a Brahma weapon, the celestials and the
Gandharvas with Indra at their head, began to rejoice. And the gods and
the Danavas and the Kinnaras were led by the display of that Brahma
weapon to regard the life of their Rakshasa foe almost closed. Then Rama
shot that terrible weapon of unrivalled energy, destined to compass
Ravana’s death, and resembling the curse of a Brahmana on the point of
utterance. And as soon, O Bharata, as that arrow was shot by Rama from
his bow drawn to a circle, the Rakshasa king with his chariot and
charioteer and horses blazed up, surrounded on all sides by a terrific
fire. And beholding Ravana slain by Rama of famous achievements, the
celestials, with the Gandharvas and the Charanas, rejoiced exceedingly.
And deprived of universal dominion by the energy of the Brahma weapon,
the five elements forsook the illustrious Ravana. And were consumed by
the Brahma weapon, the physical ingredients of Ravana’s body. His flesh
and blood were all reduced to nothingness,--so that the ashes even could
not be seen.’”



SECTION CCLXXXIX

“Markandeya said, ‘Having slain Ravana, that wretched king of the
Rakshasas and foe of the celestials, Rama with his friends and Sumitra’s
son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been
slain, the celestials with the Rishis at their head, worshipped Rama of
mighty arms, blessing and uttering the word Jaya repeatedly. And all the
celestials and the Gandharvas and the denizens of the celestial regions
gratified Rama of eyes like lotus leaves, with hymns and flowery showers.
And having duly worshipped Rama, they all went away to those regions
whence they had come. And, O thou of unfading glory, the firmament at
that time looked as if a great festival was being celebrated.

“And having slain the Ten-necked Rakshasa, the lord Rama of worldwide
fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana.
Then that old and wise counsellor (of Ravana) known by the name of
Avindhya, with Sita walking before him but behind Vibhishana who was at
the front, came out of the city. And with great humility Avindhya said
unto the illustrious descendant of Kakutstha, ‘O illustrious one, accept
thou this goddess, Janaka’s daughter of excellent conduct!’ Hearing these
words, the descendant of Ikshwaku’s race alighted from his excellent
chariot and beheld Sita bathed in tears. And beholding that beautiful
lady seated within her vehicle, afflicted with grief, besmeared with
filth, with matted locks on head, and attired in dirty robes, Rama,
afraid of the loss of his honour, said unto her, ‘Daughter of Videha, go
withersover thou likest! Thou art now free! What should have been done by
me, hath been done! O blessed lady, owning me for thy husband, it is not
meet that thou shouldst grow old in the abode of the Rakshasa! It is for
this I have slain that wanderer of the night! But how can one like us,
acquainted with every truth of morality embrace even for a moment a woman
that had fallen into other’s hands? O princess of Mithila whether thou
art chaste or unchaste, I dare not enjoy thee, now that thou art like
sacrificial butter lapped by a dog!’ Hearing these cruel words, that
adorable girl suddenly fell down in great affliction of heart, like a
plantain tree severed from its roots. And the colour that was suffusing
her face in consequence of the joy she had felt, quickly disappeared,
like watery particles on a mirror blown thereon by the breath of the
mouth. And hearing these words of Rama, all the monkeys also with
Lakshmana became still as dead. Then the divine and pure-souled Brahma of
four faces, that Creator of the Universe himself sprung from a lotus,
showed himself on his car to Raghu’s son. And Sakra and Agni and Vayu,
and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy
Rishis, and king Dasaratha also in a celestial and effulgent form and on
car drawn by swans, showed themselves. And then the firmament crowded
with celestials and Gandharvas became as beautiful as the autumnal welkin
spangled with stars. And rising up from the ground, the blessed and
famous princess of Videha, in the midst of those present spoke unto Rama
of wide chest, these words, ‘O prince, I impute no fault to thee, for
thou art well acquainted with the behaviour that one should adopt towards
both men and women. But hear thou these words of mine! The ever-moving
Air is always present within every creature. If I have sinned, let him
forsake my vital forces! If I have sinned, Oh, then let Fire, and Water,
and Space, and Earth, like Air (whom I have already invoked), also
forsake my vital forces! And as, O hero, I have never, even in my dreams,
cherished the image of any other person, so be thou my lord as appointed
by the gods.’ After Sita had spoken, a sacred voice, resounding through
the whole of that region, was heard in the skies, gladdening the hearts
of the high-souled monkeys. And the Wind-god was heard to say, O son of
Raghu, what Sita hath said is true! I am the god of Wind. The princess of
Mithila is sinless! Therefore, O king, be united with thy wife!’ And the
god of Fire said, ‘O son of Raghu, I dwell within the bodies of all
creatures! O descendant of Kakutstha, the princess of Mithila is not
guilty of even the minutest fault!’ And Varuna then said, ‘O son of
Raghu, the humours in every creature’s body derive their existence from
me! I tell thee, let the princess of Mithila be accepted by thee!’ And
Brahma himself then said, ‘O descendant of Kakutstha, O son, in thee that
art honest and pure and conversant with the duties of royal sages, this
conduct is not strange. Listen, however, to these words of mine! Thou
hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas,
the Yakshas, the Danavas, and the great Rishis! It was through my grace
that he had hitherto been unslayable of all creatures. And indeed, it was
for some reason that I had tolerated him for some time! The wretch,
however, abducted Sita for his own destruction. And as regards Sita, I
protected her through Nalakuvera’s curse. For that person had cursed
Ravana of old, saying, that if he ever approached an unwilling woman, his
head should certainly be split into a hundred fragments. Let no
suspicion, therefore, be thine! O thou of great glory, accept thy wife!
Thou hast indeed, achieved a mighty feat for the benefit of the gods, O
thou that art of divine effulgence!’ And last of all Dasaratha said, ‘I
have been gratified with thee, O child! Blessed be thou, I am thy father
Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O
thou foremost of men!’ Rama then replied, ‘If thou art my father, I
salute thee with reverence, O king of kings! I shall indeed, return, at
thy command, to the delightful city of Ayodhya!’

“Markandeya continued, ‘Thus addressed, his father, O bull of the Bharata
race, gladly answered Rama, the corners of whose eyes were of a reddish
hue, saying, ‘Return to Ayodhya and rule thou that kingdom! O thou of
great glory, thy fourteen years (of exile) have been completed.’ Thus
addressed by Dasaratha, Rama bowed to the gods, and saluted by his
friends he was united with his wife, like the Lord of the celestials with
the daughter of Puloman. And that chastiser of foes then gave a boon to
Avindhya. And he also bestowed both riches and honours on the Rakshasa
woman named Trijata. And when Brahma with all the celestials having India
at their head, said unto Rama, ‘O thou that ownest Kausalya for thy
mother, what boons after thy heart shall we grant thee?’ Rama, thereupon,
prayed them to grant him firm adherence to virtues and invincibility in
respect of all foes. And he also asked for the restoration to life of all
those monkeys that had been slain by the Rakshasas, and after Brahma had
said--So be it, those monkeys, O king, restored to life, rose up from the
field of battle, and Sita too, of great good fortune, granted unto
Hanuman a boon, saying, ‘Let thy life, O son, last as long as (the fame
of) Rama’s achievements! And, O Hanuman of yellow eyes, let celestial
viands and drinks be ever available to thee through my grace!’

“Then the celestials with Indra at their head all disappeared in the very
sight of those warriors of spotless achievements. And beholding Rama
united with the daughter of Janaka, the charioteer of Sakra, highly
pleased, addressed him in the midst of friends, and said these words, ‘O
thou of prowess that can never be baffled thou hast dispelled the sorrow
of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas,
and human beings! As long, therefore, as the Earth will hold together, so
long will all creatures with the celestials, the Asuras, the Gandharvas,
the Yakshas, the Rakshasas, and the Pannagas, speak of thee.’ And having
said these words unto Rama, Matali worshipped that son of Raghu, and
having obtained the leave of that foremost of wielders of weapons, he
went away, on that same chariot of solar effulgence. And Rama also, with
Sumatra’s son and Vibhishana, and accompanied by all the monkeys with
Sugriva at their head, placing Sita in the van and having made
arrangements for the protection of Lanka, recrossed the ocean by the same
bridge. And he rode on that beautiful and sky-ranging chariot called the
Pushpaka that was capable of going everywhere at the will of the rider.
And that subduer of passions was surrounded by his principal counsellors
in order of precedence. And arriving at that part of the sea-shore where
he had formerly laid himself down, the virtuous king, with all the
monkeys, pitched his temporary abode. And the son of Raghu then, bringing
the monkeys before him in due time, worshipped them all, and gratifying
them with presents of jewels and gems, dismissed them one after another.
And after all the monkey-chiefs, and the apes with bovine tails, and the
bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And
accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya
riding on the Pushpaka car and showing the princess of Videha the woods
along the way. And having arrived at Kishkindhya, Rama, that foremost of
all smiters, installed the successful Angada as prince-regent of the
kingdom. And accompanied by the same friends as also by Sumitra’s son,
Rama proceeded towards his city along the same path by which he had come.
And having reached the city of Ayodhya, the king despatched Hanuman
thence as envoy to Bharata. And Hanuman, having ascertained Bharata’s
intentions from external indications, gave him the good news (of Rama’s
arrival). And after the son of Pavana had come back, Rama entered
Nandigrama. And having entered that town, Rama beheld Bharata besmeared
with filth and attired in rags and seated with his elder brother’s
sandals placed before him. And being united, O bull of Bharata race, with
both Bharata and Shatrughna, the mighty son of Raghu, along with
Sumitra’s son, began to rejoice exceedingly. And Bharata and Shatrughna
also, united with their eldest brother, and beholding Sita, both derived
great pleasure. And Bharata then, after having worshipped his returned
brother, made over to him with great pleasure, the kingdom that had been
in his hands as a sacred trust. And Vasishtha and Vamadeva then together
installed that hero in the sovereignty (of Ayodhya) at the eighth
Muhurta[105] of the day under the asterism called Sravana. And after his
installation was over, Rama gave leave to well-pleased Sugriva the king
of the monkeys, along with all his followers, as also to rejoicing
Vibhishana of Pulastya’s race, to return to their respective abodes. And
having worshipped them with various articles of enjoyment, and done
everything that was suitable to the occasion, Rama dismissed those
friends of his with a sorrowful heart. And the son of Raghu then, having
worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana.
And then assisted by the celestial Rishi (Vasishtha), Rama performed on
the banks of the Gomati ten horse-sacrifices without obstruction of any
kind and with treble presents unto Brahmanas.’”



SECTION CCLXL

“Markandeya said, ‘It was thus, O mighty-armed one, that Rama of
immeasurable energy had suffered of old such excessive calamity in
consequence of his exile in the woods! O tiger among men, do not grieve,
for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the
path in which strength of arms is to be put forth,--the path that leadeth
to tangible rewards. Thou hast not even a particle of sin. Even the
celestials with Indra at their head, and the Asuras have to tread in the
path that is trod by thee! It was after such afflictions that the wielder
of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible
Namuchi and the Rakshasi of long tongue! He that hath assistance, always
secureth the accomplishment of all his purposes! What is that which
cannot be vanquished in battle by him that hath Dhananjaya for his
brother? This Bhima, also, of terrible prowess, is the foremost of mighty
persons. The heroic and youthful sons of Madravati again are mighty
bowmen. With allies such as these, why dost thou despair, O chastiser of
foes? These are capable of vanquishing the army of the wielder himself of
the thunderbolt with the Maruts in the midst. Having these mighty bowmen
of celestial forms for thy allies, thou, O bull of Bharata race, art sure
to conquer in battle all thy foes! Behold, this Krishna, the daughter of
Drupada, forcibly abducted by the wicked-minded Saindhava from pride of
strength and energy, hath been brought back by these mighty warriors
after achieving terrible feats! Behold, king Jayadratha was vanquished
and lay powerless before thee! The princess of Videha was rescued with
almost no allies by Rama after the slaughter in battle of the Ten-necked
Rakshasa of terrible prowess! Indeed, the allies of Rama (in that
contest) were monkeys and black-faced bears, creatures that were not even
human! Think of all this, O king in thy mind! Therefore, O foremost of
Kurus, grieve not for all (that hath occurred), O bull of the Bharata
race! Illustrious persons like thee never indulge in sorrow, O smiter of
foes!’

Vaisampayana continued, “It was thus that the king was comforted by
Markandeya. And then that high-souled one, casting off his sorrows, once
more spoke unto Markandeya.”



SECTION CCLXLI

(Pativrata-mahatmya Parva)

“Yudhishthira said, ‘O mighty sage, I do not so much grieve for myself or
these my brothers or the loss of my kingdom as I do for this daughter of
Drupada. When we were afflicted at the game of the dice by those
wicked-souled ones, it was Krishna that delivered us. And she was
forcibly carried off from the forest by Jayadratha. Hast thou even seen
or heard of any chaste and exalted lady that resembleth this daughter of
Drupada?’”

“Markandeya said, ‘Listen, O king, how the exalted merit of chaste
ladies, O Yudhishthira, was completely obtained by a princess named
Savitri. There was a king among the Madras, who was virtuous and highly
pious. And he always ministered unto the Brahmanas, and was high-souled
and firm in promise. And he was of subdued senses and given to
sacrifices. And he was the foremost of givers, and was able, and beloved
by both the citizens and the rural population. And the name of that lord
of Earth was Aswapati. And he was intent on the welfare of all beings.
And that forgiving (monarch) of truthful speech and subdued senses was
without issue. And when he got old, he was stricken with grief at this.
And with the object of raising offspring, he observed rigid vows and
began to live upon frugal fare, having recourse to the Brahmacharya mode
of life, and restraining his senses. And that best of kings, (daily)
offering ten thousand oblations to the fire, recited Mantras in honour of
Savitri[106] and ate temperately at the sixth hour. And he passed
eighteen years, practising such vows. Then when the eighteen years were
full, Savitri was pleased (with him). And O king, issuing with great
delight, in embodied form, from the Agnihotra fire, the goddess showed
herself to that king. And intent on conferring boons, she spoke these
words unto the monarch, ‘I have been gratified, O king, with thy
Brahmacharya practices, thy purity and self-restraint and observance of
vows, and all thy endeavours and veneration! Do thou, O mighty king. O
Aswapati, ask for the boon that thou desirest! Thou ought, however, by no
means show any disregard for virtue.’ Thereat Aswapati said, ‘It is with
the desire of attaining virtue that I have been engaged in this task. O
goddess, may many sons be born unto me worthy of my race! If thou art
pleased with me, O goddess, I ask for this boon. The twice-born ones have
assured me that great merit lieth in having offspring!’ Savitri replied,
‘O king, having already learnt this thy intention, I had spoken unto that
lord, the Grandsire, about thy sons. Through the favour granted by the
Self-create, there shall speedily be born unto thee on earth a daughter
of great energy. It behoveth thee not to make any reply. Well-pleased, I
tell thee this at the command of the Grandsire.’

“Markandeya said, ‘Having accepted Savitri’s words and saying, ‘So be
it!’ the king again gratified her and said, ‘May this happen soon!’ On
Savitri vanishing away, the monarch entered his own city. And that hero
began to live in his kingdom, ruling his subjects righteously. And when
some time had elapsed, that king, observant of vows, begat offspring on
his eldest queen engaged in the practice of virtue. And then, O bull of
the Bharata race, the embryo in the womb of the princess of Malava
increased like the lord of stars in the heavens during the lighted
fortnight. And when the time came, she brought forth a daughter furnished
with lotus-like eyes. And that best of monarchs, joyfully performed the
usual ceremonies on her behalf. And as she had been bestowed with delight
by the goddess Savitri by virtue of the oblations offered in honour of
that goddess, both her father, and the Brahmanas named her Savitri. And
the king’s daughter grew like unto Sree herself in an embodied form. And
in due time, that damsel attained her puberty. And beholding that
graceful maiden of slender waist and ample hips, and resembling a golden
image, people thought, ‘We have received a goddess.’ And overpowered by
her energy, none could wed that girl of eyes like lotus-leaves, and
possessed of a burning splendour.’

‘And it came to pass that once on the occasion of a parva, having fasted
and bathed her head, she presented herself before the (family) deity and
caused the Brahmanas to offer oblations with due rites to the sacrificial
fire. And taking the flowers that had been offered to the god, that lady,
beautiful as Sree herself, went to her high-souled sire. And having
reverenced the feet of her father and offering him the flowers she had
brought, that maiden of exceeding grace, with joined hands, stood at the
side of the king. And seeing his own daughter resembling a celestial
damsel arrived at puberty, and unsought by people, the king became sad.
And the king said, ‘Daughter, the time for bestowing thee is come! Yet
none asketh thee. Do thou (therefore) thyself seek for a husband equal to
thee in qualities! That person who may be desired by thee should be
notified to me. Do thou choose for thy husband as thou listest. I shall
bestow thee with deliberation. Do thou, O auspicious one, listen to me as
I tell thee the words which I heard recited by the twice-born ones. The
father that doth not bestow his daughter cometh by disgrace. And the
husband that knoweth not his wife in her season meeteth with disgrace.
And the son that doth not protect his mother when her husband is dead,
also suffereth disgrace. Hearing these words of mine, do thou engage
thyself in search of a husband. Do thou act in such a way that we may not
be censured by the gods!’

“Markandeya said, ‘Having said these words to his daughter and his old
counsellors, he instructed the attendants to follow her, saying,--Go!
Thereat, bashfully bowing down unto her father’s feet, the meek maid went
out without hesitation, in compliance with the words of her sire. And
ascending a golden car, she went to the delightful asylum of the royal
sages, accompanied by her father’s aged counsellors. There, O son,
worshipping the feet of the aged ones, she gradually began to roam over
all the woods. Thus the king’s daughter distributing wealth in all sacred
regions, ranged the various places belonging to the foremost of the
twice-born ones.’”



SECTION CCLXLII

“Markandeya continued, ‘On one occasion, O Bharata, when that king, the
lord of the Madras, was seated with Narada in the midst of his court,
engaged in conversation, Savitri, accompanied by the king’s counsellors,
came to her father’s abode after having visited various sacred regions
and asylums. And beholding her father seated with Narada, she worshipped
the feet of both by bending down her head. And Narada then said, ‘Whither
had this thy daughter gone? And, O king, whence also doth she come? Why
also dost thou not bestow her on a husband, now that she hath arrived at
the age of puberty?’ Aswapati answered, saying, ‘Surely it was on this
very business that she had been sent, and she returneth now (from her
search). Do thou, O celestial sage, listen, even from her as to the
husband she hath chosen herself!’

“Markandeya continued, ‘Then the blessed maid, commanded by her father
with the words,--Relate everything in detail,--regarded those words of
her sire as if they were those of a god, and spoke unto him thus, ‘There
was, amongst the Salwas, a virtuous Kshatriya king known by the name of
Dyumatsena. And it came to pass that in course of time he became blind.
And that blind king possessed of wisdom had an only son. And it so
happened that an old enemy dwelling in the vicinity, taking advantage of
the king’s mishap, deprived him of his kingdom. And thereupon the
monarch, accompanied by his wife bearing a child on her breast, went into
the woods. And having retired into the forests, he adopted great vows and
began to practise ascetic austerities. And his son, born in the city,
began to grow in the hermitage. That youth, fit to be my husband, I have
accepted in my heart for my lord!’ At these words of hers, Narada said,
‘Alas, O king, Savitri hath committed a great wrong, since, not knowing,
she hath accepted for her lord this Satyavan of excellent qualities! His
father speaketh the truth and his mother also is truthful in her speech.
And it is for this that the Brahmanas have named the son Satyavan. In his
childhood he took great delight in horses, and used to make horses of
clay. And he used also to draw pictures of horses. And for this that
youth is sometimes called by the name of Chitraswa.’ The king then asked,
‘And is prince Satyavan, who is devoted to his father, endued with energy
and intelligence and forgiveness and courage?’ Narada replied, saying,
‘In energy Satyavan is like unto the sun, and in wisdom like unto
Vrihaspati! And he is brave like unto the lord of the celestials and
forgiving like unto the Earth herself!’ Aswapati then said, ‘And is the
prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he
handsome and magnanimous and lovely to behold?’ Narada said, ‘In bestowal
of gifts according to his power, the mighty son of Dyumatsena is like
unto Sankriti’s son Rantideva. In truthfulness of speech and devotion
unto Brahmanas, he is like Sivi, the son of Usinara. And he is
magnanimous like Yayati, and beautiful like the Moon. And in beauty of
person he is like either of the twin Aswins. And with senses under
control, he is meek, and brave, and truthful! And with passion in
subjection he is devoted to his friends, and free from malice and modest
and patient. Indeed, briefly speaking, they that are possessed of great
ascetic merit and are of exalted character say that he is always correct
in his conduct and that honour is firmly seated on his brow.’ Hearing
this, Aswapati said, ‘O reverend sage, thou tellest me that he is
possessed of every virtue! Do thou now tell me his defects if, indeed, he
hath any!’ Narada then said, ‘He hath one only defect that hath
overwhelmed all his virtues. That defect is incapable of being conquered
by even the greatest efforts. He hath only one defect, and no other.
Within a year from this day, Satyavan, endued with a short life will cast
off his body!’ Hearing these words of the sage, the king said, ‘Come, O
Savitri, go thou and choose another for thy lord, O beautiful damsel!
That one great defect (in this youth) existeth, covering all his merits.
The illustrious Narada honoured by even the gods, sayeth, that Satyavan
will have to cast off his body within a year, his days being numbered!’
At these words of her father, Savitri said, ‘The death can fall but once;
a daughter can be given away but one; and once only can a person say, I
give away! These three things can take place only once. Indeed, with a
life short or long, possessed of virtues or bereft of them, I have, for
once, selected my husband. Twice I shall not select. Having first settled
a thing mentally, it is expressed in words, and then it is carried out
into practice. Of this my mind is an example!’ Narada then said, ‘O best
of men, the heart of thy daughter Savitri wavereth not! It is not
possible by any means to make her swerve from this path of virtue! In no
other person are those virtues that dwell in Satyavan. The bestowal of
thy daughter, therefore, is approved by me!’ The king said, ‘What thou
hast said, O illustrious one, should never be disobeyed, for thy words
are true! And I shall act as thou hast said, since thou art my
preceptor!’ Narada said, ‘May the bestowal of thy daughter Savitri be
attended with peace! I shall now depart. Blessed be all of ye!’

“Markandeya continued, ‘Having said this, Narada rose up into the sky and
went to heaven. On the other hand, the king began to make preparations
for his daughter’s wedding!’”



SECTION CCLXLIII

“Markandeya said, ‘Having pondered over these words (of Narada) about his
daughter’s marriage, the king began to make arrangements about the
nuptials. And summoning all the old Brahmanas, and Ritwijas together with
the priests, he set out with his daughter on an auspicious day. And
arriving at the asylum of Dyumatsena in the sacred forest, the king
approached the royal sage on foot, accompanied by the twice-born ones.
And there he beheld the blind monarch of great wisdom seated on a cushion
of Kusa grass spread under Sala tree. And after duly reverencing the
royal sage, the king in an humble speech introduced himself. Thereupon,
offering him the Arghya, a seat, and a cow, the monarch asked his royal
guest,--Wherefore is this visit?--Thus addressed the king disclosed
everything about his intentions and purpose with reference to Satyavan.
And Aswapati said, ‘O royal sage, this beautiful girl is my daughter
named Savitri. O thou versed in morality, do thou, agreeably to the
customs of our order, take her from me as thy daughter-in-law!’ Hearing
these words, Dyumatsena said, ‘Deprived of kingdom, and taking up our
abode in the woods, we are engaged in the practice of virtue as ascetics
with regulated lives. Unworthy of a forest life, how will thy daughter,
living in the sylvan asylum, bear this hardship?’ Aswapati said, ‘When my
daughter knoweth, as well as myself, that happiness and misery come and
go (without either being stationary), such words as these are not fit to
be used towards one like me! O king, I have come hither, having made up
my mind! I have bowed to thee from friendship; it behoveth thee not,
therefore, to destroy my hope! It behoveth thee not, also, to disregard
me who, moved by love, have come to thee! Thou art my equal and fit for
an alliance with me, as indeed, I am thy equal and fit for alliance with
thee! Do thou, therefore, accept my daughter for thy daughter-in-law and
the wife of the good Satyavan!’ Hearing these words Dyumatsena said,
‘Formerly I had desired an alliance with thee. But I hesitated, being
subsequently deprived of my kingdom. Let this wish, therefore, that I had
formerly entertained, be accomplished this very day. Thou art, indeed, a
welcome guest to me!’

“Then summoning all the twice-born ones residing in the hermitages of
that forest, the two kings caused the union to take place with due rites.
And having bestowed his daughter with suitable robes and ornaments,
Aswapati went back to his abode in great joy. And Satyavan, having
obtained a wife possessed of every accomplishment, became highly glad,
while she also rejoiced exceedingly upon having gained the husband after
her own heart. And when her father had departed, she put off all her
ornaments, and clad herself in barks and cloths dyed in red. And by her
services and virtues, her tenderness and self-denial, and by her
agreeable offices unto all, she pleased everybody. And she gratified her
mother-in-law by attending to her person and by covering her with robes
and ornaments. And she gratified her father-in-law by worshipping him as
a god and controlling her speech. And she pleased her husband by her
honeyed speeches, her skill in every kind of work, the evenness of her
temper, and by the indications of her love in private. And thus, O
Bharata, living in the asylum of those pious dwellers of the forest, they
continued for some time to practise ascetic austerities. But the words
spoken by Narada were present night and day in the mind of the sorrowful
Savitri.’”



SECTION CCLXLIV

“Markandeya said, ‘At length, O king, after a long time had passed away,
the hour that had been appointed for the death of Satyavan arrived. And
as the words that had been spoken by Narada were ever present in the mind
of Savitri, she had counted the days as they passed. And having
ascertained that her husband would die on the fourth day following, the
damsel fasted day and night, observing the Triratra vow. And hearing of
her vow, the king became exceedingly sorrow and rising up soothed Savitri
and said these words, ‘This vow that thou hast begun to observe, O
daughter of a king, is exceedingly hard; for it is extremely difficult to
fast for three nights together!’ And hearing these words, Savitri said,
‘Thou needst not be sorry, O father! This vow I shall be able to observe!
I have for certain undertaken this task with perseverance; and
perseverance is the cause of the successful observance of vows.’ And
having listened to her, Dyumatsena said, ‘I can by no means say unto
thee, Do thou break thy vow. One like me should, on the contrary,
say,--Do thou complete thy vow!’ And having said this to her, the
high-minded Dyumatsena stopped. And Savitri continuing to fast began to
look (lean) like a wooden doll. And, O bull of the Bharata race, thinking
that her husband would die on the morrow, the woe-stricken Savitri,
observing a fast, spent that night in extreme anguish. And when the Sun
had risen about a couple of hand Savitri thinking within herself--To-day
is that day, finished her morning rites, and offered oblations to the
flaming fire. And bowing down unto the aged Brahmanas, and her
father-in-law, and mother-in-law, she stood before them with joined
hands, concentrating her senses. And for the welfare of Savitri, all the
ascetics dwelling in that hermitage, uttered the auspicious benediction
that she should never suffer widowhood. And Savitri immersed in
contemplation accepted those words of the ascetics, mentally saying,--So
be it!--And the king’s daughter, reflecting on those words of Narada,
remained, expecting the hour and the moment.

Then, O best of the Bharatas, well-pleased, her father-in-law and
mother-in-law said these words unto the princess seated in a corner,
‘Thou hast completed the vow as prescribed. The time for thy meal hath
now arrived; therefore, do thou what is proper!’ Thereat Savitri said,
‘Now that I have completed the purposed vow, I will eat when the Sun goes
down. Even this is my heart’s resolve and this my vow!’

“Markandeya continued, ‘And when Savitri had spoken thus about her meal,
Satyavan, taking his axe upon his shoulders, set out for the woods. And
at this, Savitri said unto her husband, ‘It behoveth thee not to go
alone! I will accompany thee. I cannot bear to be separated from thee!’
Hearing these words of hers, Satyavan said, ‘Thou hast never before
repaired to the forest. And, O lady, the forest-paths are hard to pass!
Besides thou hast been reduced by fast on account of thy vow. How wouldst
thou, therefore, be able to walk on foot?’ Thus addressed, Savitri said,
‘I do not feel langour because of the fast, nor do I feel exhaustion. And
I have made up my mind to go. It behoveth thee not, therefore, to prevent
me!’ At this, Satyavan said, ‘If thou desirest to go, I will gratify that
desire of thine. Do thou, however, take the permission of my parents, so
that I may be guilty of no fault!’

“Markandeya continued, ‘Thus addressed by her lord, Savitri of high vows
saluted her father-in-law and mother-in-law and addressed them, saying,
‘This my husband goeth to the forest for procuring fruits. Permitted by
my revered lady-mother and father-in-law, I will accompany him. For
to-day I cannot bear to be separated from him. Thy son goeth out for the
sake of the sacrificial fire and for his reverend superiors. He ought
not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went
into the forest on any other errand. Do ye not prevent me! I will go into
the forest with him. It is a little less than a year that I have not gone
out of the asylum. Indeed, I am extremely desirous of beholding the
blossoming woods!’ Hearing these words Dyumatsena said, ‘Since Savitri
hath been bestowed by her father as my daughter-in-law, I do not remember
that she hath ever spoken any words couching a request. Let my
daughter-in-law, therefore, have her will in this matter. Do thou,
however, O daughter, act in such a way that Satyavan’s work may not be
neglected!’

“Markandeya continued, ‘Having received the permission of both, the
illustrious Savitri, departed with her lord, in seeming smiles although
her heart was racked with grief. And that lady of large eyes went on,
beholding picturesque and delightful woods inhabited by swarms of
peacocks. And Satyavan sweetly said unto Savitri, ‘Behold these rivers of
sacred currents and these excellent trees decked with flowers!’ But the
faultless Savitri continued to watch her lord in all his moods, and
recollecting the words of the celestial sage, she considered her husband
as already dead. And with heart cleft in twain, that damsel, replying to
her lord, softly followed him expecting that hour.’”



SECTION CCLXLV

“Markandeya said, The powerful Satyavan then, accompanied by his wife,
plucked fruits and filled his wallet with them. And he then began to fell
branches of trees. And as he was hewing them, he began to perspire. And
in consequence of that exercise his head began to ache. And afflicted
with toil, he approached his beloved wife, and addressed her, saying, ‘O
Savitri, owing to this hard exercise my head acheth, and all my limbs and
my heart also are afflicted sorely! O thou of restrained speech, I think
myself unwell, I feel as if my head is being pierced with numerous darts.
Therefore, O auspicious lady, I wish to sleep, for I have not the power
to stand.’ Hearing these words, Savitri quickly advancing, approached her
husband, and sat down upon the ground, placing his head upon her lap. And
that helpless lady, thinking of Narada’s words, began to calculate the
(appointed) division of the day, the hour, and the moment. The next
moment she saw a person clad in red attire with his head decked with a
diadem. And his body was of large proportions and effulgent as the Sun.
And he was of a darkish hue, had red eyes, carried a noose in his hand,
and was dreadful to behold. And he was standing beside Satyavan and was
steadfastly gazing at him. And seeing him, Savitri gently placed her
husband’s head on the ground, and rising suddenly, with a trembling
heart, spake these words in distressful accents, ‘Seeing this thy
superhuman form, I take thee to be a deity. If thou will, tell me, O
chief of the gods, who thou art and what also thou intendst to do!’
Thereat, Yama replied, ‘O Savitri, thou art ever devoted to thy husband,
and thou art also endued with ascetic merit. It is for this reason that I
hold converse with thee. Do thou, O auspicious one, know me for Yama.
This thy lord Satyavan, the son of a king, hath his days run out. I
shall, therefore, take him away binding him in this noose. Know this to
be my errand!’ At these words Savitri said, ‘I had heard that thy
emissaries come to take away mortals, O worshipful one! Why then, O lord,
hast thou come in person?’

“Markandeya continued, ‘Thus addressed by her, the illustrious lord of
Pitris, with a view to oblige her, began to unfold to her truly all about
his intentions. And Yama said, ‘This prince is endued with virtues and
beauty of person, and is a sea of accomplishments. He deserveth not to be
borne away by my emissaries. Therefore is it that I have come
personally.’ Saying this, Yama by main force pulled out of the body of
Satyavan, a person of the measure of the thumb, bound in noose and
completely under subjection. And when Satyavan’s life had thus been taken
out, the body, deprived of breath, and shorn of lustre, and destitute of
motion, became unsightly to behold. And binding Satyavan’s vital essence,
Yama proceeded in a southerly direction. Thereupon, with heart
overwhelmed in grief, the exalted Savitri, ever devoted to her lord and
crowned with success in respect of her vows, began to follow Yama. And at
this, Yama said, ‘Desist, O Savitri! Go back, and perform the funeral
obsequies of thy lord! Thou art freed from all thy obligations to thy
lord. Thou hast come as far as it is possible to come’. Savitri replied,
‘Whither my husband is being carried, or whither he goeth of his own
accord, I will follow him thither. This is the eternal custom. By virtue
of my asceticism, of my regard for my superiors, of my affection for my
lord, of my observance of vows, as well as of thy favour, my course is
unimpeded. It hath been declared by wise men endued with true knowledge
that by walking only seven paces with another, one contracteth a
friendship with one’s companion. Keeping that friendship (which I have
contracted with thee) in view, I shall speak to thee something. Do thou
listen to it. They that have not their souls under control, acquire not
merit by leading the four successive modes of life, viz.,--celibacy with
study, domesticity, retirement into the woods, and renunciation of the
world. That which is called religious merit is said to consist of true
knowledge. The wise, therefore, have declared religious merit to be the
foremost of all things and not the passage through the four successive
modes. By practising the duties of even one of these four modes agreeable
to the directions of the wise, we have attained to true merit, and,
therefore, we do not desire the second or the third mode, viz., celibacy
with study or renunciation. It is for this again that the wise have
declared religious merit to be the foremost of all things!’ Hearing these
words of hers, Yama said, ‘Do thou desist! I have been pleased with these
words of thine couched in proper letters and accents, and based on
reason. Do thou ask for a boon! Except the life of thy husband, O thou of
faultless features, I will bestow on thee any boon that thou mayst
solicit!’ Hearing these words, Savitri said, ‘Deprived of his kingdom and
bereft also of sight, my father-in-law leadeth a life of retirement in
our sylvan asylum. Let that king through thy favour attain his eye-sight,
and become strong ‘like either fire or the Sun!’ Yama said, ‘O thou of
faultless features, I grant thee this boon! It will even be as thou hast
said! It seems that thou art fatigued with thy journey. Do thou desist,
therefore, and return! Suffer not thyself to be weary any longer!’
Savitri said, ‘What weariness can I feel in the presence of my husband?
The lot that is my husband’s is certainly mine also. Whither thou
carriest my husband, thither will I also repair! O chief of the
celestials, do thou again listen to me! Even a single interview with the
pious is highly desirable; friendship with them is still more so. And
intercourse with the virtuous can never be fruitless. Therefore, one
should live in the company of the righteous!’ Yama said, ‘These words
that thou hast spoken, so fraught with useful instruction, delight the
heart and enhance the wisdom of even the learned. Therefore, O lady,
solicit thou a second boon, except the life of Satyavan!’ Savitri said,
‘Sometime before, my wise and intelligent father-in-law was deprived of
his kingdom. May that monarch regain his kingdom. And may that superior
of mine never renounce his duties! Even this is the second boon that I
solicit!’ Then Yama said,--‘The king shall soon regain his kingdom. Nor
shall he ever fall off from his duties. Thus, O daughter of a king have I
fulfilled thy desire. Do thou now desist! Return! Do not take any future
trouble!’ Savitri said, ‘Thou hast restrained all creatures by thy
decrees, and it is by thy decrees that thou takest them away, not
according to thy will. Therefore it is, O god, O divine one, that people
call thee Yama! Do thou listen to the words that I say! The eternal duty
of the good towards all creatures is never to injure them in thought,
word, and deed, but to bear them love and give them their due. As regards
this world, everything here is like this (husband of mine). Men are
destitute of both devotion and skill. The good, however, show mercy to
even their foes when these seek their protection. Yama said, ‘As water to
the thirsty soul, so are these words uttered by thee to me! Therefore, do
thou, O fair lady, if thou will, once again ask for any boon except
Salyavana’s life!’ At these words Savitri replied, That lord of earth, my
father, is without sons. That he may have a hundred sons begotten of his
loins, so that his line may be perpetuated, is the third boon I would ask
of thee!’ Yama said, Thy sire, O auspicious lady, shall obtain a hundred
illustrious sons, who will perpetuate and increase their father’s race!
Now, O daughter of a king, thou hast obtained thy wish. Do thou desist!
Thou hast come far enough.’ Savitri said, ‘Staying by the side of my
husband, I am not conscious of the length of the way I have walked.
Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou
goest on, listen to the words that I will presently utter! Thou art the
powerful son of Vivaswat. It is for this that thou art called Vaivaswata
by the wise. And, O lord, since thou dealest out equal law unto all
created things, thou hast been designated the lord of justice! One
reposeth not, even in one’s own self, the confidence that one doth in the
righteous. Therefore, every one wisheth particularly for intimacy with
the righteous. It is goodness of heart alone that inspireth the
confidence of all creatures. And it is for this that people rely
particularly on the righteous.’ And hearing these words, Yama said, ‘The
words that thou utterest, O fair lady, I have not heard from any one save
thee; I am highly pleased with this speech of thine. Except the life of
Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!’
Savitri then said, ‘Both of me and Satyavan’s loins, begotten by both of
us, let there be a century of sons possessed of strength and prowess and
capable of perpetuating our race! Even this is the fourth boon that I
would beg of thee!’ Hearing these words of hers, Yama replied, ‘Thou
shalt, O lady, obtain a century of sons, possessed of strength and
prowess, and causing thee great delight, O daughter of a king, let no
more weariness be thine! Do thou desist! Thou hast already come too far!’
Thus addressed, Savitri said, ‘They that are righteous always practise
eternal morality! And the communion of the pious with the pious is never
fruitless! Nor is there any danger to the pious from those that are
pious. And verily it is the righteous who by their truth make the Sun
move in the heaven. And it is the righteous that support the earth by
their austerities! And, O king, it is the righteous upon whom both the
past and the future depend! Therefore, they that are righteous, are never
cheerless in the company of the righteous. Knowing this to be the eternal
practice of the good and righteous, they that are righteous continue to
do good to others without expecting any benefit in return. A good office
is never thrown away on the good and virtuous. Neither interest nor
dignity suffereth any injury by such an act. And since such conduct ever
adheres to the righteous, the righteous often become the protectors of
all.’ Hearing these words of hers, Yama replied, ‘The more thou utterest
such speeches that are pregnant with great import, full of honeyed
phrases, instinct with morality, and agreeable to mind, the more is the
respect that I feel for thee! O thou that art so devoted to thy lord, ask
for some incomparable boon!’ Thus addressed, Savitri said, ‘O bestower of
honours, the boon thou hast already given me is incapable of
accomplishment without union with my husband. Therefore, among other
boons, I ask for this, may this Satyavan be restored to life! Deprived of
my husband, I am as one dead! Without my husband, I do not wish for
happiness. Without my husband, I do not wish for heaven itself. Without
my husband, I do not wish for prosperity. Without my husband, I cannot
make up my mind to live! Thou thyself hast bestowed on me the boon,
namely, of a century of sons; yet thou takest away my husband! I ask for
this boon, ‘May Satyavan be restored to life, for by that thy words will
be made true.’”

“Markandeya continued, ‘Thereupon saying,--So be it,--Vivaswat’s son,
Yama, the dispenser of justice, untied his noose, and with cheerful heart
said these words to Savitri, ‘Thus, O auspicious and chaste lady, is thy
husband freed by me! Thou wilt be able to take him back free from
disease. And he will attain to success! And along with thee, he will
attain a life of four hundred years. And celebrating sacrifices with due
rites, he will achieve great fame in this world. And upon thee Satyavan
will also beget a century of sons. And these Kshatriyas with their sons
and grandsons will all be kings, and will always be famous in connection
with thy name. And thy father also will beget a hundred sons on thy
mother Malavi. And under the name of the Malavas, thy Kshatriya brothers,
resembling the celestials, will be widely known along with their sons and
daughters!’ And having bestowed these boons on Savitri and having thus
made her desist, Yama departed for his abode. Savitri, after Yama had
gone away, went back to the spot where her husband’s ash-coloured corpse
lay, and seeing her lord on the ground, she approached him, and taking
hold of him, she placed his head on her lap and herself sat down on the
ground. Then Satyavan regained his consciousness, and affectionately
eyeing Savitri again and again, like one come home after a sojourn in a
strange land, he addressed her thus, ‘Alas, I have slept long! Wherefore
didst thou not awake me? And where is that same sable person that was
dragging me away?’ At these words of his, Savitri said, ‘Thou hast, O
bull among men, slept long on my lap! That restrainer of creatures, the
worshipful Yama, had gone away. Thou art refreshed, O blessed one, and
sleep hath forsaken thee, O son of a king! If thou art able, rise thou
up! Behold, the night is deep!’”

“Markandeya continued, ‘Having regained consciousness, Satyavan rose up
like one who had enjoyed a sweet sleep, and seeing every side covered
with woods, said, ‘O girl of slender waist, I came with thee for
procuring fruits. Then while I was cutting wood I felt a pain in my head.
And on account of that intense pain about my head I was unable to stand
for any length of time, and, therefore, I lay on thy lap and slept. All
this, O auspicious lady, I remember. Then, as thou didst embrace me,
sleep stole away my senses. I then saw that it was dark all around. In
the midst of it I saw a person of exceeding effulgence. If thou knowest
everything, do thou then, O girl of slender waist, tell me whether what I
saw was only a dream or a reality!’ Thereupon, Savitri addressed him,
saying, The night deepens. I shall, O prince, relate everything unto thee
on the morrow. Arise, arise, may good betide thee! And, O thou of
excellent vows, come and behold thy parents! The sun hath set a long
while ago and the night deepens. Those rangers of the night, having
frightful voices, are walking about in glee. And sounds are heard,
proceeding from the denizens of the forest treading through the woods.
These terrible shrieks of jackals that are issuing from the south and the
east make my heart tremble (in fear)!’ Satyavan then said, ‘Covered with
deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt,
therefore, not be able to discern the tract, and consequently wilt not be
able to go!’ Then Savitri replied, ‘In consequence of a conflagration
having taken place in the forest today a withered tree standeth aflame,
and the flames being stirred by the wind are discerned now and then. I
shall fetch some fire and light these faggots around. Do thou dispel all
anxiety. I will do all (this) if thou darest not go, for I find thee
unwell. Nor wilt thou be able to discover the way through this forest
enveloped in darkness. Tomorrow when the woods become visible, we will go
hence, if thou please! If, O sinless one, it is thy wish, we shall pass
this night even here!’ At these words of hers, Satyavan replied, ‘The
pain in my head is off; and I feel well in my limbs. With thy favour I
wish to behold my father and mother. Never before did I return to the
hermitage after the proper time had passed away. Even before it is
twilight my mother confineth me within the asylum. Even when I come out
during the day, my parents become anxious on my account, and my father
searcheth for me, together with all the inhabitants of the sylvan
asylums. Before this, moved by deep grief, my father and mother had
rebuked me many times and often, saying,--Thou comest having tarried
long! I am thinking of the pass they have today come to on my account,
for, surely, great grief will be theirs when they miss me. One night
before this, the old couple, who love me dearly, wept from deep sorrow
and said into me, ‘Deprived of thee, O son, we cannot live for even a
moment. As long as thou livest, so long, surely, we also will live. Thou
art the crutch of these blind ones; on thee doth perpetuity of our race
depend. On thee also depend our funeral cake, our fame and our
descendants! My mother is old, and my father also is so. I am surely
their crutch. If they see me not in the night, what, oh, will be their
plight! I hate that slumber of mine for the sake of which my unoffending
mother and my father have both been in trouble, and I myself also, am
placed in such rending distress! Without my father and mother, I cannot
bear to live. It is certain that by this time my blind father, his mind
disconsolate with grief, is asking everyone of the inhabitants of the
hermitage about me! I do not, O fair girl, grieve so much for myself as I
do for my sire, and for my weak mother ever obedient to her lord! Surely,
they will be afflicted with extreme anguish on account of me. I hold my
life so long as they live. And I know that they should be maintained by
me and that I should do only what is agreeable to them!’

“Markandeya continued, ‘Having said this, that virtuous youth who loved
and revered his parents, afflicted with grief held up his arms and began
to lament in accents of woe. And seeing her lord overwhelmed with sorrow
the virtuous Savitri wiped away the tears from his eyes and said, ‘If I
have observed austerities, and have given away in charity, and have
performed sacrifice, may this night be for the good of my father-in-law,
mother-in-law and husband! I do not remember having told a single
falsehood, even in jest. Let my father-in-law and mother-in-law hold
their lives by virtue of the truth!’ Satyavan said, ‘I long for the sight
of my father and mother! Therefore, O Savitri, proceed without delay. O
beautiful damsel, I swear by my own self that if I find any evil to have
befallen my father and mother, I will not live. If thou hast any regard
for virtue, if thou wishest me to live, if it is thy duty to do what is
agreeable to me, proceed thou to the hermitage!’ The beautiful Savitri
then rose and tying up her hair, raised her husband in her arms. And
Satyavan having risen, rubbed his limbs with his hands. And as he
surveyed all around, his eyes fell upon his wallet. Then Savitri said
unto him, ‘Tomorrow thou mayst gather fruits. And I shall carry thy axe
for thy ease.’ Then hanging up the wallet upon the bough of a tree, and
taking up the axe, she re-approached her husband. And that lady of
beautiful thighs, placing her husband’s left arm upon her left shoulder,
and embracing him with her right arms, proceeded with elephantic gait.
Then Satyavan said, ‘O timid one, by virtue of habit, the (forest) paths
are known to me. And further, by the light of the moon between the trees,
I can see them. We have now reached the same path that we took in the
morning for gathering fruits. Do thou, O auspicious one, proceed by the
way that we had come: thou needst not any longer feel dubious about our
path. Near that tract overgrown with Palasa tree, the way diverges into
two. Do thou proceed along the path that lies to the north of it. I am
now well and have got back my strength. I long to see my father and
mother!’ Saying this Satyavan hastily proceeded towards the hermitage.’”



SECTION CCLXLVI

“Markandeya said, ‘Meanwhile the mighty Dyumatsena, having regained his
sight, could see everything. And when his vision grew clear he saw
everything around him. And, O bull of the Bharata race, proceeding with
his wife Saivya to all the (neighbouring) asylums in search of his son,
he became extremely distressed on his account. And that night the old
couple went about searching in asylums, and rivers, and woods, and
floods. And whenever they heard any sound, they stood rising their heads,
anxiously thinking that their son was coming, and said, ‘O yonder cometh
Satyavan with Savitri!’ And they rushed hither and thither like maniacs,
their feet torn, cracked, wounded, and bleeding, pierced with thorns and
Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto
them, and surrounding them on all sides, comforted them, and brought them
back to their own asylum. And there Dyumatsena with his wife surrounded
by aged ascetics, was entertained with stories of monarchs of former
times. And although that old couple desirous of seeing their son, was
comforted, yet recollecting the youthful days of their son, they became
exceedingly sorry. And afflicted with grief, they began to lament in
piteous accents, saying, ‘Alas, O son, alas, O chaste daughter-in-law,
where are you?’ Then a truthful Brahmana of the name of Suvarchas spake
unto them, saying, ‘Considering the austerities, self-restraint, and
behaviour of his wife Savitri, there can be no doubt that Satyavan
liveth!’ And Gautama said, ‘I have studied all the Vedas with their
branches, and I have acquired great ascetic merit. And I have led a
celibate existence, practising also the Brahmacharya mode of life. I have
gratified Agni and my superiors. With rapt soul I have also observed all
the vows: and I have according to the ordinance, frequently lived upon
air alone. By virtue of this ascetic merit, I am cognisant of all the
doings of others. Therefore, do thou take it for certain that Satyavan
liveth.’ Thereupon his disciple said, ‘The words that have fallen from
the lips of my preceptor can never be false. Therefore, Satyavan surely
liveth.’ And the Rishi said, ‘Considering the auspicious marks that his
wife Savitri beareth and all of which indicate immunity from widowhood,
there can be no doubt that Satyavan liveth!’ And Varadwaja said, ‘Having
regard to the ascetic merit, self-restraint, and conduct of his wife
Savitri, there can be no doubt that Satyavan liveth.’ And Dalbhya said,
‘Since thou hast regained thy sight, and since Savitri hath gone away
after completion of the vow, without taking any food, there can be no
doubt that Satyavan liveth.’ And Apastamba said, ‘From the manner in
which the voices of birds and wild animals are being heard through the
stillness of the atmosphere on all sides, and from the fact also of thy
having regained the use of thy eyes, indicating thy usefulness for
earthly purposes once more, there can be no doubt that Satyavan liveth.’
And Dhauma said, ‘As thy son is graced with every virtue, and as he is
the beloved of all, and as he is possessed of marks betokening a long
life, there can be no doubt that Satyavan liveth.’

“Markandeya continued, ‘Thus cheered by those ascetics of truthful
speech, Dyumatsena pondering over those points, attained a little ease. A
little while after, Savitri with her husband Satyavan reached the
hermitage during the night and entered it with a glad heart. The
Brahmanas then said, ‘Beholding this meeting with thy son, and thy
restoration to eye-sight, we all wish thee well, O lord of earth. Thy
meeting with thy son, the sight of thy daughter-in-law, and thy
restoration to sight--constitute a threefold prosperity which thou hast
gained. What we all have said must come to pass: there can be no doubt of
this. Henceforth thou shalt rapidly grow in prosperity.’ Then, O Pritha’s
son, the twice-born ones lighted a fire and sat themselves down before
king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart,
their hearts free from grief, sat down with the permission of them all.
Then, O Partha, seated with the monarch those dwellers of the woods,
actuated by curiosity, asked the king’s son, saying, ‘Why didst thou not,
O illustrious one, come back earlier with thy wife? Why hast thou come so
late in the night? What obstacle prevented thee! We do not know, O son of
a king, why thou hast caused such alarm to us, and to thy father and
mother. It behoveth thee to tell us all about this,’ Thereupon, Satyavan
said, ‘With the permission of my father, I went to the woods with
Savitri. There, as I was hewing wood in the forest, I felt a pain in my
head. And in consequence of the pain, I fell into a deep sleep.--This is
all that I remember. I had never slept so long before I have come so late
at night, in order that ye might not grieve (on my account). There is no
other reason for this.’ Gautama then said, ‘Thou knowest not then the
cause of thy father’s sudden restoration to sight. It, therefore,
behoveth Savitri to relate it. I wish to hear it (from thee), for surely
thou art conversant with the mysteries of good and evil. And, O Savitri,
I know thee to be like the goddess Savitri herself in splendour. Thou
must know the cause of this. Therefore, do thou relate it truly! If it
should not be kept a secret, do thou unfold it unto us!’ At these words
of Gautama Savitri said, ‘It is as ye surmise. Your desire shall surely
not be unfulfilled. I have no secret to keep. Listen to the truth then!
The high-souled Narada had predicted the death of my husband. To-day was
the appointed time. I could not, therefore, bear to be separated from my
husband’s company. And after he had fallen asleep, Yama, accompanied by
his messengers, presented himself before him, and tying him, began to
take him away towards the region inhabited by the Pitris. Thereupon I
began to praise that august god, with truthful words. And he granted me
five boons, of which do ye hear from me! For my father-in-law I have
obtained these two boons, viz., his restoration to sight as also to his
kingdom. My father also hath obtained a hundred sons. And I myself have
obtained a hundred sons. And my husband Satyavan hath obtained a life of
four hundred years. It was for the sake of my husband’s life that I had
observed that vow. Thus have I narrated unto you in detail the cause by
which this mighty misfortune of mine was afterwards turned into
happiness. The Rishis said, ‘O chaste lady of excellent disposition,
observant of vows and endued with virtue, and sprung from an illustrious
line, by thee hath the race of this foremost of kings, which was
overwhelmed with calamities, and was sinking in an ocean of darkness,
been rescued.’

“Markandeya continued, ‘Then having applauded and reverenced that best of
women, those Rishis there assembled bade farewell to that foremost of
kings as well as to his son. And having saluted them thus, they speedily
went, in peace with cheerful hearts, to their respective abodes.’”



SECTION CCLXLVII

“Markandeya continued, ‘When the night had passed away, and the solar orb
had risen, those ascetics, having performed their morning rites,
assembled together. And although those mighty sages again and again spake
unto Dyumatsena of the high fortune of Savitri, yet they were never
satisfied. And it so happened, O king, that there came to that hermitage
a large body of people from Salwa. And they brought tidings of the enemy
of Dyumatsena having been slain by his own minister. And they related
unto him all that had happened, viz., how having heard that the usurper
had been slain with all his friends and allies by his minister, his
troops had all fled, and how all the subjects had become unanimous (on
behalf of their legitimate king), saying, ‘Whether possessed of sight or
not, even he shall be our king!’ And they said, ‘We have been sent to
thee in consequence of that resolve. This car of thine, and this army
also consisting of four kinds of forces, have arrived for thee! Good
betide thee, O King! Do thou come! Thou hast been proclaimed in the city.
Do thou for ever occupy the station belonging to thy lather and
grand-father!’ And beholding the king possessed of sight and able-bodied,
they bowed down their heads, their eyes expanded with wonder. Then having
worshipped those old and Brahmanas dwelling in the hermitage and honoured
by them in return, the king set out for his city. And surrounded by the
soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished
with shining sheets and borne on the shoulders of men. Then the priests
with joyful hearts installed Dyumatsena on the throne with his
high-souled son as prince-regent. And after the lapse of a long time,
Savitri gave birth to a century of sons, all warlike and unretreating
from battle, and enhancing the fame of Salwa’s race. And she also had a
century of highly powerful uterine brothers born unto Aswapati, the lord
of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from
pitiable plight to high fortune, herself, and her father and mother, her
father-in-law and mother-in-law, as also the race of her husband. And
like that gentle lady Savitri, the auspicious daughter of Drupada, endued
with excellent character, will rescue you all.”

Vaisampayana said, “Thus exhorted by that high-souled sage, the son of
Pandu, O king, with his mind free from anxiety, continued to live in the
forest of Kamyaka. The man that listeneth with reverence to the excellent
story of Savitri, attaineth to happiness, and success in everything, and
never meeteth with misery!”



SECTION CCLXLVIII

Janamejaya said,--“What, O Brahmana, was that great fear entertained by
Yudhishthira in respect of Karna, for which Lomasa had conveyed to the
son of Pandu a message of deep import from Indra in these words, That
intense fear of thine which thou dost never express to any one, I will
remove after Dhananjaya goeth from hence? And, O best of ascetics, why
was it that the virtuous Yudhishthira never expressed it to any one?”

Vaisampayana said, “As thou askest me, O tiger among kings, I will relate
that history unto thee! Do thou listen to my words, O best of the
Bharatas! After twelve years (of their exile) had passed away and the
thirteenth year had set in, Sakra, ever friendly to the sons of Pandu,
resolved to beg of Karna (his ear-rings). And, O mighty monarch,
ascertaining this intention of the great chief of the celestials about
(Karna’s) ear-rings, Surya, having effulgence for his wealth, went unto
Karna. And, O foremost of kings, while that hero devoted to the Brahmanas
and truthful in speech was lying down at night at his ease on a rich bed
overlaid with a costly sheet, the effulgent deity, filled with kindness
and affection for his son, showed himself, O Bharata, unto him in his
dreams. And assuming from ascetic power the form of a handsome Brahmana
versed in the Vedas, Surya sweetly said unto Karna these words for his
benefit, ‘O son, do thou O Karna, listen to these words of mine, O thou
foremost of truthful persons! O mighty-armed one, I tell thee to-day from
affection, what is for thy great good! With the object, O Karna, of
obtaining thy ear-rings, Sakra, moved by the desire of benefiting the
sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well
as all the world, knoweth thy character, viz., that when solicited by
pious people, thou givest away but never takest in gift! Thou, O son,
givest unto Brahmanas wealth or any other thing that is asked of thee and
never refusest anything to anybody. Knowing thee to be such, the subduer
himself of Paka will come to beg of thee thy ear-rings and coat of mail.
When he beggeth the ear-rings of thee, it behoveth thee not to give them
away, but to gratify him with sweet speeches to the best of thy power.
Even this, is for thy supreme good! While asking thee for the ear-rings,
thou shalt, with various reasons, repeatedly refuse Purandara who is
desirous of obtaining them, offering him, instead, various other kinds of
wealth, such as gems and women and kine, and citing various precedents.
If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy
life being shortened, thou wilt meet with death! Arrayed in thy mail and
ear-rings, thou wilt, O bestower of honours, be incapable of being slain
by foes in battle! Do thou lay to heart these words of mine! Both these
jewelled ornaments have sprung from Amrita. Therefore, they should be
preserved by thee, if thy life is at all dear to thee.”

“Hearing these words, Kama said, ‘Who art thou that tellest me so,
showing me such kindness? If it pleaseth thee, tell me, O illustrious
one, who thou art in the guise of a Brahmana!’--The Brahmana thereupon
said, ‘O son, I am he of a thousand rays! Out of affection, I point out
to thee the path! Act thou according to my words, as it is for thy great
good to do so!’ Kama replied, ‘Surely, this itself is highly fortunate
for me that the god himself of splendour addresses me today, seeking my
welfare. Listen, however, to these words of mine! May it please thee, O
bestower of boons, it is only from affection that I tell thee this! If I
am dear to thee, I should not be dissuaded from the observance of my vow!
O thou that are possessed of the wealth of effulgence, the whole world
knoweth this to be my vow that, of a verity, I am prepared to give away
life itself unto superior Brahmanas! If, O best of all rangers of the
sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit
of the sons of Pandu, I will, O chief of the celestials, give him the
ear-rings and the excellent mail, so that my fame which hath spread over
the three worlds may not suffer any diminution! For persons like us, it
is not fit to save life by a blame-worthy act. On the contrary, it is
even proper for us to meet death with the approbation of the world and
under circumstances bringing fame. Therefore, will I bestow upon Indra
the ear-rings with my coat of mail! If the slayer himself of Vala and
Vritra cometh to ask for the ear-rings for the benefit of the sons of
Pandu, that will conduce to my fame, leading at the same time to his
infamy! O thou possessed of splendour, I wish for fame in this world,
even if it is to be purchased with life itself, for they that have fame
enjoy the celestial regions, while they that are destitute of it are
lost. Fame keepeth people alive in this world even like a mother, while
infamy killeth men even though they may move about with bodies
undestroyed. O lord of the worlds, O thou possessed of the wealth of
effulgence, that fame is the life of men is evidenced by an ancient sloka
sung by the Creator himself,--In the next world it is fame that is the
chief support of a person, while in this world pure fame lengthens life.
Therefore, by giving away my ear-rings and mail with both of which I was
born I will win eternal fame! And by duly giving away the same to
Brahmanas according to the ordinance, by offering up my body (as a gift
to the gods) in the sacrifice of war, by achieving feats difficult of
performance, and by conquering my foes in fight, I will acquire nothing
but renown. And by dispelling on the field of battle the fears of the
affrighted that may beg for their lives, and relieving old men and boys
and Brahmanas from terror and anxiety, I will win excellent fame and the
highest heaven. My fame is to be protected with the sacrifice of even my
life. Even this, know thou, is my vow! By giving away such a valuable
gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this
world the most exalted state.’”



SECTION CCLXLIX

“Surya said, ‘Never do, O Karna, anything that is harmful to thy self and
thy friends; thy sons, thy wives, thy father, and thy mother; O thou best
of those that bear life, people desire renown (in this world) and lasting
fame in heaven, without wishing to sacrifice their bodies. But as thou
desirest undying fame at the expense of thy life, she will, without
doubt, snatch away thy life! O bull among men, in this world, the father,
the mother, the son, and other relatives are of use only to him that is
alive. O tiger among men, as regard kings, it is only when they are alive
that prowess can be of any use to them. Do thou understand this? O thou
of exceeding splendour, fame is for the good of these only that are
alive! Of what use is fame to the dead whose bodies have been reduced to
ashes? One that is dead cannot enjoy renown. It is only when one is alive
that one can enjoy it. The fame of one that is dead is like a garland of
flowers around the neck of a corpse. As thou reverest me, I tell thee
this for thy benefit, because thou art a worshipper of mine! They that
worship me are always protected by me. That also is another reason for my
addressing thee thus! Thinking again, O mighty-armed one, that this one
revereth me with great reverence, I have been inspired with love for
thee! Do thou, therefore, act according to my words! There is, besides
some profound mystery in all this, ordained by fate. It is for this, that
I tell thee so. Do thou act without mistrust of any kind! O bull among
men, it is not fit for thee to know this which is a secret to the very
gods. Therefore, I do not reveal that secret unto thee. Thou wilt,
however, understand it in time. I repeat what I have already said. Do
thou, O Radha’s son, lay my words to heart! When the wielder of the
thunder-bolt asketh thee for them, do thou never give him thy ear-rings!
O thou of exceeding splendour, with thy handsome ear-rings, thou lookest
beautiful, even like the Moon himself in the clear firmament, between the
Visakha constellation! Dost thou know that fame availeth only the person
that is living. Therefore, when the lord of the celestials will ask the
ear-rings, thou shouldst, O son, refuse him! Repeating again and again
answers fraught with various reasons, thou wilt, O sinless one, be able
to remove the eagerness of the lord of the celestial for the possession
of the ear-rings. Do thou, O Karna, after Purandara’s purpose by urging
answers fraught with reason and grave import and adorned with sweetness
and suavity. Thou dost always, O tiger among men, challenge him that can
draw the bow with his left hand, and heroic Arjuna also will surely
encounter thee in fight. But when furnished with thy ear-rings, Arjuna
will never be able to vanquish thee in fight even if Indra himself comes
to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna
in battle, these handsome ear-rings of thine should never be parted with
to Sakra.’”



SECTION CCC

“Karna said, ‘As thou, O lord of splendour, knowest me for thy
worshipper, so also thou knowest that there is nothing which I cannot
give away in charity, O thou of fiery rays! Neither my wives, nor my
sons, nor my own self, nor my friends, are so dear to me as thou, on
account of the veneration I feel for thee, O lord of splendour! Thou
knowest, O maker of light, that high-souled persons bear a loving regard
for their dear worshippers. Karna revereth me and is dear to me. He
knoweth no other deity in heaven,--thinking this thou hast, O lord, said
unto me what is for my benefit. Yet, O thou of bright rays, again do I
beseech thee with bended head, again do I place myself in thy hands. I
will repeat the answer I have already given. It behoveth thee to forgive
me! Death itself is not fraught with such terrors for me as untruth! As
regards especially the Brahmanas, again, I do not hesitate to yield up my
life even for them! And, O divine one, respecting what thou hast said
unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety
of heart, O lord of splendour, be dispelled touching him and myself; for
I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I
have great strength of weapons obtained from Jamadagnya and the
high-souled Drona. Permit me now, O foremost of celestials, to observe my
vow, so that unto him of the thunderbolt coming to beg of me, I may give
away even my life!’

“Surya said, ‘If O son, thou givest away thy ear-rings to the wielder of
the thunder-bolt, O thou of mighty strength, thou shouldst also, for the
purpose of securing victory, speak unto him, saying,--O thou of a hundred
sacrifices, I shall give thee ear-rings under a condition.--Furnished
with the ear-rings, thou art certainly incapable of being slain by any
being. Therefore, it is, O son, that desirous of beholding thee slain in
battle by Arjuna, the destroyer of the Danavas desireth to deprive thee
of thy ear-rings. Repeatedly adoring with truthful words that lord of the
celestials, viz., Purandara armed with weapons incapable of being
frustrated, do thou also beseech him, saying, ‘Give me an infallible dart
capable of slaying all foes, and I will, O thousand-eyed deity, give the
ear-rings with the excellent coat of mail!’ On this condition shouldst
thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt
slay foes in battle: for, O mighty-armed one, that dart of the chief of
the celestials doth not return to the hand that hurleth it, without
slaying enemies by hundreds and by thousands!’”

Vaisampayana continued, “Having said this, the thousand-rayed deity
suddenly vanished away. The next day, after having told his prayers,
Karna related his dream unto the Sun. And Vrisha related unto him the
vision he had seen, and all that had passed between them in the night.
Thereupon, having heard everything, that enemy of Swarbhanu, that lord,
the resplendent and divine Surya, said unto him with a smile, ‘It is even
so!’ Then Radha’s son, that slayer of hostile heroes, knowing all about
the matter, and desirous of obtaining the dart, remained in expectation
of Vasava.”



SECTION CCCI

Janamejaya said, “What was that secret which was not revealed to Karna by
the deity of warm rays? Of what kind also were those ear-rings and of
what sort was that coat of mail? Whence, too, was that mail and those
ear-rings? All this, O best of men. I wish to hear! O thou possessed of
the wealth of asceticism, do tell me all this!”

Vaisampayana said, “I will, O monarch, tell thee that secret which was
not revealed by the deity possessed of the wealth of effulgence. I will
also describe unto thee those ear-rings and that coat of mail. Once on a
time, O king, there appeared before Kuntibhoja a Brahmana of fierce
energy and tall stature, bearing a beard and matted locks, and carrying a
staff in his hand. And, he was agreeable to the eye and of faultless
limbs, and seemed to blaze forth in splendour. And he was possessed of a
yellow-blue complexion like that of honey. And his speech was
mellifluous, and he was adorned with ascetic merit and a knowledge of the
Vedas. And that person of great ascetic merit, addressing king
Kuntibhoja, said, ‘O thou that are free from pride, I wish to live as a
guest in thy house feeding on the food obtained as alms from thee!
Neither thy followers, nor thou thyself, shall ever act in such a way as
to produce my displeasure! If, O sinless one, it liketh thee, I would
then live in thy house thus! I shall leave thy abode when I wish, and
come back when I please. And, O king, no one shall offend me in respect
of my food or bed.’--Then Kuntibhoja spake unto him these words
cheerfully, ‘Be it so, and more.’ And he again said unto him, ‘O thou of
great wisdom, I have an illustrious daughter named Pritha. And she
beareth an excellent character, is observant of vow, chaste, and of
subdued senses. And she shall attend on thee and minister unto thee with
reverence. And thou wilt be pleased with her disposition!’ And having
said this to that Brahmana and duly paid him homage, the king went to his
daughter Pritha of large eyes, and spake thus unto her, ‘O child, this
eminently pious Brahmana is desirous of dwelling in my house! I have
accepted his proposal, saying,--So be it, relying, O child, on thy
aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth
thee to act in such a manner that my words may not be untrue. Do thou
give him with alacrity whatever this reverend Brahmana possessed of
ascetic merit and engaged in the study of the Vedas, may want. Let
everything that this Brahmana asketh for be giver to him cheerfully. A
Brahmana is the embodiment of pre-eminent energy: he is also the
embodiment of the highest ascetic merit. It is in consequence of the
virtuous practices of Brahmanas that the sun shineth in the heavens. It
was for their disregard of Brahmanas that were deserving of honour that
the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse
of the Brahmanas. For the present, O child, it is a highly virtuous one
of that order that is entrusted to thy keep. Thou shouldst always tend
this Brahmana with concentrated mind. O daughter, I know that, from
childhood upwards, thou hast ever been attentive to Brahmanas, and
superiors, and relatives, and servants, and friends, to thy mothers and
myself. I know thou bearest thyself well, bestowing proper regard upon
everyone. And, O thou of faultless limbs, in the city of the interior of
my palace, on account of thy gentle behaviour, there is not one, even
among the servants, that is dissatisfied with thee. I have, therefore,
thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art,
O Pritha, a girl and has been adopted as my daughter. Thou art born in
the race of the Vrishnis, and art the favourite daughter of Sura. Thou
wert, O girl, given to me gladly by thy father himself. The sister of
Vasudeva by birth, thou art (by adoption) the foremost of my children.
Having promised me in these words,--I will give my first born,--thy
father gladly gave thee to me while thou wert yet in thy infancy. It is
for this reason that thou art my daughter. Born in such a race and reared
in such a race, thou hast come from one happy state to another like a
lotus transferred from one lake to another. O auspicious girl, women,
specially they that are of mean extraction, although they may with
difficulty be kept under restraint, become in consequence of their unripe
age, generally deformed in character. But thou, O Pritha, art born in a
royal race, and thy beauty also is extraordinary. And then, O girl, thou
art endued with every accomplishment. Do thou, therefore, O damsel,
renouncing pride and haughtiness and a sense of self-importance, wait
upon and worship the boon-giving Brahmana, and thereby attain, O Pritha,
to an auspicious state! By acting thus, O auspicious and sinless girl,
thou wilt surely attain to auspiciousness! But if on the contrary, thou
stirest up the anger of this best of the twice-born ones, my entire race
will be consumed by him!’”



SECTION CCCII

“Kunti said, ‘According to thy promise, I will, O king, with concentrated
mind, serve that Brahmana. O foremost of kings, I do not say this
falsely. It is my nature to worship Brahmanas. And, as in the present
case, my doing so would be agreeable to thee, even this would be highly
conducive to my welfare. Whether that worshipful one cometh in the
evening, or in morning, or at night or even at midnight, he will have no
reason to be angry with me! O foremost of kings, to do good by serving
the twice-born ones, observing all thy commands, is what I consider to be
highly profitable to me, O best of men! Do thou, therefore, O foremost of
monarchs rely on me! That best of Brahmanas, while residing in thy house,
shall never have cause for dissatisfaction. I tell thee truly. I shall, O
king, be always attentive to that which is agreeable to this Brahmana,
and what is fraught also with good to thee. O sinless one! I know full
well that Brahmanas that are eminently virtuous, when propitiated bestow
salvation, and when displeased, are capable of bringing about destruction
upon the offender. Therefore, I shall please this foremost of Brahmanas.
Thou wilt not, O monarch, come to any grief from that best of regenerate
persons, owing to any act of mine. In consequence of the transgressions
of monarchs, Brahmanas, O foremost of kings, became the cause of evil to
them, as Chyavana had become, in consequence of the act of Sukanya. I
will, therefore, O king, with great regularity, wait upon that best of
Brahmanas according to thy instructions in that respect!’ And when she
had thus spoken at length, the king embraced and cheered her, and
instructed her in detail as to what should be done by her. And the king
said, ‘Thou shall, O gentle maid, act even thus, without fear, for my
good as also thy own, and for the good of thy race also, O thou of
faultless limbs!’ And having said this the illustrious Kuntibhoja, who
was devoted to the Brahmanas, made over the girl Pritha to that Brahmana,
saying, ‘This my daughter, O Brahmana, is of tender age and brought up in
luxury. If, therefore, she transgresses at any time, do thou not take
that to heart! Illustrious Brahmanas are never angry with old men,
children, and ascetics, even if these transgress frequently. In respect
of even a great wrong forgiveness is due from the regenerate. The
worship, therefore, O best of Brahmanas, that is offered to the best of
one’s power and exertion, should be acceptable!’ Hearing these words of
the monarch, the Brahmana said, ‘So be it!’ Thereupon, the king became
highly pleased and assigned unto him apartments that were white as swans
or the beams of the moon. And in the room intended for the sacrificial
fire, the king placed a brilliant seat especially constructed for him.
And the food and other things that were offered unto the Brahmana were of
the same excellent kind. And casting aside idleness and all sense of
self-importance, the princess addressed herself with right good will to
wait upon the Brahmana. And the chaste Kunti, endued with purity of
conduct, went thither for serving the Brahmana. And duly waiting upon
that Brahmana as if he were a very god, she gratified him highly.”



SECTION CCCIII

Vaisampayana said, “And that maiden of rigid vows. O mighty monarch, by
serving with a pure heart, that Brahmana of rigid vows, succeeded in
gratifying him. And, O foremost of kings, saying, ‘I will come back in
the morning,’ that best of Brahmanas sometimes came in the evening or in
night. Him, however, the maiden worshipped at all hours with sumptuous
food and drink and bed. And as day after day passed away, her attentions
to him, in respect of food and seat and bed, increased instead of
undergoing any diminution. And, O king, even when the Brahmana reproved
her, finding fault with any of her arrangements, or addressed her in
harsh words, Pritha did not do anything that was disagreeable to him. And
on many occasions the Brahmana came back after the appointed hour had
long passed away. And on many occasions (such as the depth of night) when
food was hard to procure, he said, ‘Give me food!’ But on all those
occasions saying, ‘All is ready,’--Pritha held before him the fare. And
even like a disciple, daughter, or a sister, that blameless gem of a girl
with a devoted heart, O king, gratified that foremost of Brahmanas. And
that best of Brahmanas became well-pleased with her conduct and
ministrations. And he received those attentions of hers, valuing them
rightly. And, O Bharata, her father asked her every morning and evening
saying, “O daughter, is the Brahmana satisfied with thy ministrations?
And that illustrious maiden used to reply, ‘Exceedingly well!’ And
thereupon, the high-souled Kuntibhoja experienced the greatest delight.
And when after a full year that best of ascetics was unable to find any
fault whatever in Pritha, who was engaged in ministering unto him,
well-pleased he said unto her, ‘O gentle maid, I have been well-pleased
with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even
for such boons as are difficult of being obtained by men in this world,
and obtaining which, thou mayst surpass in fame all the women in this
world’. At these words of his, Kunti said, ‘Everything hath already been
done in my behalf since thou, O chief of those that are versed in the
Vedas, and my father also, have been pleased with me! As regards the
boons, I consider them as already obtained by me, O Brahmana!’ The
Brahmana thereupon said, ‘If, O gentle maid, thou dost not, O thou of
sweet smiles, wish to obtain boons from me, do thou then take this mantra
from me for invoking the celestials! Any one amongst the celestials whom
thou mayst invoke by uttering this mantra, will appear before thee and be
under thy power. Willing or not, by virtue of this mantra, that deity in
gentle guise, and assuming the obedient attitude of slave, will become
subject to thy power!’”

Vaisampayana continued, “Thus addressed, that faultless maiden could-not,
O king, from fear of a curse, refuse tor the second time compliance with
the wishes of that best of the twice-born ones. Then, O king, that
Brahmana imparted unto that girl of faultless limbs those mantras which
are recited in the beginning of the Atharvan Veda. And, O king, having
imparted unto her those mantras, he said unto Kuntibhoja. ‘I have, O
monarch, dwelt happily in thy house, always worshipped with due regard
and gratified by thy daughter. I shall now depart.’ And saying this, he
vanished there and then. And beholding that Brahmana vanish there and
then, the king was struck with amazement. And the monarch then treated
his daughter Pritha with proper regard.”



SECTION CCCIV

Vaisampayana said, “When that foremost of Brahmanas had gone away on some
other errand, the maiden began to ponder over the virtue of those
mantras. And she said to herself, ‘Of what nature are those mantras that
have been bestowed on me by that high-souled one? I shall without delay
test their power’. And as she was thinking in this way, she suddenly
perceived indications of the approach of her season. And her season
having arrived, while she was yet unmarried, she blushed in shame. And it
came to pass that as she was seated in her chamber on a rich bed, she
beheld the solar orb rising in the east. And both the mind and the eyes
of that maiden of excellent waist became rivetted fast upon the solar
orb. And she gazed and gazed on that orb without being satiated with the
beauty of the morning Sun. And she suddenly became gifted with celestial
sight. And then she beheld that god of divine form accoutred in mail and
adorned with ear-rings. And at sight of the god, O lord of men, she
became curious as to the (potency of the) mantras. And thereupon that
maiden resolved to invoke him. And having recourse to Pranayama, she
invoked the Maker of day. And thus invoked by her, O king, the Maker of
day speedily presented himself. And he was of a yellowish hue like honey,
and was possessed of mighty arms, and his neck was marked with lines like
those of a conchshell. And furnished with armlets, and decked with a
diadem, he came smiling, and illumining all the directions. And it was by
Yoga power that he divided himself in twain, one of which continued to
give heat, and the other appeared before Kunti. And he addressed Kunti in
words that were exceedingly sweet, saying, ‘O gentle maiden, over-powered
by the mantras, I come hither obedient to thee. Subject as I am to thy
power, what shall I do, O queen? Tell me, for I shall do whatever thou
mayst command? Hearing these words of the deity, Kunti said, ‘O
worshipful one, go thou back to the place thou hast come from! I invoked
thee from curiosity alone. Pardon me, O worshipful one!’ Surya then said,
‘O damsel of slender waist, I will, even as thou hast said, return to the
place I have come from! Having called a celestial, it is not, however,
proper to send him away in vain. Thy intention, O blessed one, it is to
have from Surya a son furnished with a coat of mail and ear-rings, and
who in point of prowess would be beyond compare in this world! Do thou,
therefore, O damsel of elephantine gait, surrender thy person to me! Thou
shall then have, O lady, a son after thy wish! O gentle girl, O thou of
sweet smiles, I will go back after having known thee! If thou do not
gratify me to-day by obeying my word, I shall in anger curse thee, thy
father and that Brahmana also. For thy fault, I will surely consume them
all, and I shall inflict condign punishment on that foolish father of
thine that knoweth not this transgression of thine and on that Brahmana
who hath bestowed the mantras on thee without knowing thy disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for thou art now
possessed of celestial sight! Before this I have endued thee with
celestial vision, in consequence of which thou couldst see me!’”

Vaisampayana continued, “Thereupon the princess beheld the celestials
standing in the firmament, each in his proper sphere[107], even as she
saw before her that highly resplendent deity furnished with rays, viz.,
Surya himself. And beholding them all, the girl became frightened and her
face was suffused with blushes of shame. And then she addressed Surya,
saying, ‘O lord of rays, go thou back to thy own region. On account of my
maidenhood, this outrage of thine is fraught with woe to me! It is only
one’s father, mother, and other superiors, that are capable of giving
away their daughter’s body. Virtue I shall never sacrifice, seeing that
in this world the keeping of their persons inviolate is deemed as the
highest duty of women, and is held in high regard! O thou possessed of
wealth of splendour, it is only to test the power of my mantras that I
have, from mere childishness, summoned thee. Considering that this hath
been done by a girl of tender years, it behoveth thee, O lord, to forgive
her!’ Then Surya said, ‘It is because I consider thee a girl that, O
Kunti, I am speaking to thee so mildly. To one that is not so I would not
concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely
attain happiness thereby. Since, O timid maiden, thou hast invoked me
with mantras, it is not proper for me to go away without any purpose
being attained, for, if I do so I shall then. O thou of faultless limbs,
be the object of laughter in the world, and, O beauteous damsel, a
bye-word with all the celestials. Do thou, therefore, yield to me! By
that thou shalt obtain a son even like myself, and thou shalt also be
much praised in all the world.’”



SECTION CCCV

Vaisampayana said, “Although that noble girl addressed him in various
sweet words, yet she was unable to dissuade that deity of a thousand
rays. And when she failed to dissuade the dispeller of darkness, at last
from fear of a curse, she reflected, O king, for a long time!--‘How may
my innocent father, and that Brahmana also, escape the angry Surya’s
curse for my sake? Although energy and asceticism are capable of
destroying sins, yet even honest persons, if they be of unripe age,
should not foolishly court them. By foolishly acting in that way I have
today been placed in a frightful situation. Indeed, I have been placed
entirely within the grasp of this deity. Ye how can I do what is sinful
by taking it on myself to surrender my person to him?’

Vaisampayana continued, afflicted with fear of a curse, and thinking much
within herself, an utter stupefaction of the senses came upon her. And
she was so confounded that she could not settle what to do. Afraid, on
the one hand, O king, of the reproach of friends if she obeyed the deity,
and, on the other, of his curse if she disobeyed him, the damsel at last,
O foremost of kings, said these words unto that god, in accents tremulous
with bashfulness, ‘O god, as my father and mother and friends are still
living, this violation of duty on my part should not take place. If; O
god, I commit this unlawful act with thee, the reputation of this race
shall be sacrificed in this world on my account. If thou, however, O thou
foremost of those that impart heat, deem this to be a meritorious act, I
shall then fulfil thy desire even though my relatives may not have
bestowed me on thee! May I remain chaste after having surrendered my
person to thee! Surely, the virtue, the reputation, the fame, and the
life of every creature are established in thee!’ Hearing these words of
hers, Surya replied, ‘O thou of sweet smiles, neither thy father, nor thy
mother, nor any other superior of thine, is competent to give thee away!
May good betide thee, O beauteous damsel! Do thou listen to my words! It
is because a virgin desireth the company of every one, that she hath
received the appellation of Kanya, from the root kama meaning to desire.
Therefore, O thou of excellent hips and the fairest complexion, a virgin
is, by nature, free in this world. Thou shalt not, O lady, by any means,
be guilty of any sin by complying with my request. And how can I, who am
desirous of the welfare of all creatures, commit an unrighteous act? That
all men and women should be bound by no restraints, is the law of nature.
The opposite condition is the perversion of the natural state. Thou shalt
remain a virgin after having gratified me. And thy son shall also be
mighty-armed and illustrious.’ Thereupon Kunti said, ‘If, O dispeller of
darkness, I obtain a son from thee, may he be furnished with a coat of
mail and ear-rings, and may he be mighty-armed and endued with great
strength!’ Hearing these words of hers, Surya answered, ‘O gentle maiden,
thy son shall be mighty-armed and decked with ear-rings and a celestial
coat of mail. And both his ear-rings and coat of mail will be made of
Amrita, and his coat will also be invulnerable.’ Kunti then said, ‘If the
excellent mail and ear-rings of the son thou wilt beget on me, be,
indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose
be fulfilled! May he be powerful, strong, energetic, and handsome, even
like thee, and may he also be endued with virtue!’ Surya then said, ‘O
princess, O excellent damsel, these ear-rings had been given to me by
Aditi. O timid lady, I will bestow them, as also this excellent mail, on
thy son!’ Kunti then said, ‘Very well, O worshipful one! If my son, O
lord of light, become so, I will, as thou sayest, gratify thee!’”

Vaisampayana continued, “Hearing these words of hers Surya said, ‘So be
it!’ And that ranger of the skies, that enemy of Swarbhanu, with soul
absorbed in Yoga, entered into Kunti, and touched her on the navel. At
this, that damsel, on account of Surya’s energy, became stupefied. And
that reverend lady then fell down on her bed, deprived of her senses.
Surya then addressed her, saying, ‘I will now depart, O thou of graceful
hips! Thou shalt bring forth a son who will become the foremost of all
wielders of weapons. At the same time thou shalt remain a virgin.’”

Vaisampayana continued, “Then, O foremost of kings, as the highly
effulgent Surya was about to depart, that girl bashfully said unto him,
‘So be it!’ And it was thus that the daughter of king Kuntibhoja,
importuned by Surya, had after soliciting a son from him, fallen down
stupefied on that excellent bed, like a broken creeper. And it was thus
that deity of fierce rays, stupefying her, entered into her by virtue of
Yoga power, and placed his own self within her womb. The deity, however,
did not sully her by deflowering her in the flesh. And after Surya had
gone away, that girl regained her consciousness.”



SECTION CCCVI

Vaisampayana said, “It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was encased
in a rich cover. And with tears in her eyes, she carried the infant to
the river Aswa, and consigned the basket to its waters. And although she
knew it to be improper for an unmarried girl to bear offspring, yet from
parental affection, O foremost of kings, she wept piteously. Do thou
listen to the words Kunti weepingly uttered, while consigning the box to
the waters of the river Aswa, ‘O child, may good betide thee at the hands
of all that inhabit the land, the water, the sky, and the celestial
regions. May all thy paths be auspicious! May no one obstruct thy way!
And, O son, may all that come across thee have their hearts divested of
hostility towards thee: And may that lord of waters, Varuna. protect thee
in water! And may the deity that rangeth the skies completely protect
thee in the sky. And may, O son, that best of those that impart heat,
viz., Surya, thy father, and from whom I have obtained thee as ordained
by Destiny, protect thee everywhere! And may the Adityas and the Vasus,
the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the
cardinal points with the great Indra and the regents presiding over them,
and, indeed, all the celestials, protect thee in every place! Even in
foreign lands I shall be able to recognise thee by this mail of thine!
Surely, thy sire, O son, the divine Surya possessed of the wealth of
splendour, is blessed, for he will with his celestial sight behold thee
going down the current! Blessed also is that lady who will, O thou that
are begotten by a god, take thee for her son, and who will give thee suck
when thou art thirsty! And what a lucky dream hath been dreamt by her
that will adopt thee for her son, thee that is endued with solar
splendour, and furnished with celestial mail, and adorned with celestial
ear-rings, thee that hast expansive eyes resembling lotuses, a complexion
bright as burnished copper or lotus leaves, a fair forehead, and hair
ending in beautiful curls! O son, she that will behold thee crawl on the
ground, begrimed with dust, and sweetly uttering inarticulate words, is
surely blessed! And she also, O son, that will behold thee arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!’”

“O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palate, fearing lest her
father should come to know of what had happened. Meanwhile, the basket
floated from the river Aswa to the river Charmanwati, and from the
Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried
by the waves of the Ganga, the child contained in the basket came to the
city of Champa ruled by a person of the Suta tribe. Indeed, the excellent
coat of mail and those ear-rings made of Amrita that were born with his
body, as also the ordinance of Destiny, kept the child alive.”



SECTION CCCVII

Vaisampayana said, “And it came to pass that at this time a Suta named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was brought
before her by the waves of the Janhavi. And attracted by curiosity, the
lady caused it to be seized. And she then related all unto Adhiratha of
the charioteer caste. And hearing this Adhiratha took away the box from
the water-side, and opened it by means of instruments. And then he beheld
a boy resembling the morning Sun. And the infant was furnished with
golden mail, and looked exceedingly beautiful with a face decked in
ear-rings. And thereupon the charioteer, together with his wife, was
struck with such astonishment that their eyes expanded in wonder. And
taking the infant on his lap, Adhiratha said unto his wife, ‘Ever since I
was born, O timid lady, I had never seen such a wonder. This child that
hath come to us must be of celestial birth. Surely, sonless as I am, it
is the gods that have sent him unto me!’ Saying this, O lord of earth, he
gave the infant to Radha. And thereat, Radha adopted, according to the
ordinance, that child of celestial form and divine origin, and possessed
of the splendour of the filaments of the lotus and furnished with
excellent grace. And duly reared by her, that child endued with great
prowess began to grow up. And after Karna’s adoption, Adhiratha had other
sons begotten by himself. And seeing the child furnished with bright mail
and golden ear-rings, the twice-born ones named him Vasusena. And thus
did that child endued with great splendour and immeasurable prowess
became the son of the charioteer, and came to be known as Vasusena and
Vrisha. And Pritha learnt through spies that her own son clad in
celestial mail was growing up amongst the Angas as the eldest son of a
charioteer (Adhiratha). And seeing that in process of time his son had
grown up, Adhiratha sent him to the city named after the elephant. And
there Karna put up with Drona, for the purpose of learning arms. And that
powerful youth contracted a friendship with Duryodhana. And having
acquired all the four kinds of weapons from Drona, Kripa, and Rama, he
became famous in the world as a mighty bowman. And after having
contracted a friendship with Dhritarashtra’s son, he became intent on
injuring the sons of Pritha. And he was always desirous of fighting with
the high-souled Falguna. And, O king, ever since they first saw each
other, Karna always used to challenge Arjuna, and Arjuna, on his part,
used to challenge him. This, O foremost of kings, was without doubt, the
secret known to the Sun, viz., begot by himself on Kunti, Karna was being
reared in the race of the Sutas. And beholding him decked with his
ear-rings and mail, Yudhishthira thought him to be unslayable in fight,
and was exceedingly pained at it. And when, O foremost of monarchs, Karna
after rising from the water, used at mid-day to worship the effulgent
Surya with joined hands, the Brahmanas used to solicit him for wealth.
And at that time there was nothing that he would not give away to the
twice-born ones. And Indra, assuming the guise of a Brahmana, appeared
before him (at such a time) and said, ‘Give me!’ And thereupon Radha’s
son replied unto him, ‘Thou art welcome!’”



SECTION CCCVIII

Vaisampayana said, “And when the king of the celestials presented himself
in the guise of a Brahmana, beholding him, Kama said, ‘Welcome!’ And not
knowing his intention, Adhiratha’s son addressed the Brahmana, saying,
‘Of a necklace of gold, and beauteous damsels, and villages with plenty
of kine, which shall I give thee?’ Thereupon the Brahmana replied, ‘I ask
thee not to give me either a necklace of gold, or fair damsels, or any
other agreeable object. To those do thou give them that ask for them. If,
O sinless one, thou art sincere in thy vow, then wilt thou, cutting off
(from thy person) this coat of mail born with thy body, and these
ear-rings also, bestow them on me! I desire, O chastiser of foes, that
thou mayst speedily give me these; for, this one gain of mine will be
considered as superior to every other gain!’ Hearing these words, Kama,
said, ‘O Brahmana, I will give thee homestead land, and fair damsels, and
kine, and fields; but my mail and ear-rings I am unable to give thee!’”

Vaisampayana continued, “Although thus urged with various words by Karna,
still, O chief of the Bharata race, that Brahmana did not ask for any
other boon. And although Karna sought to pacify him to the best of his
power, and worshipped him duly, yet that best of Brahmanas did not ask
for any other boon. And when that foremost of Brahmanas did not ask for
any other boon, Radha’s son again spake unto him with a smile, ‘My mail,
O regenerate one, hath been born with my body, and this pair of ear-rings
hath arisen from Amrita. It is for these that I am unslayable in the
worlds. Therefore, I cannot part with them. Do thou, O bull among
Brahmanas, accept from me the entire kingdom of the earth, rid of enemies
and full of prosperity! O foremost of regenerate ones, if I am deprived
of my ear-rings, and the mail born with my body, I shall be liable to be
vanquished by the foes!’

Vaisampayana continued, “When the illustrious slayer of Paka refused to
ask for any other boon, Kama with a smile again addressed him, saying, ‘O
god of gods, even before this, I had recognised thee, O Lord! O Sakra, it
is not proper for me to confer on thee any unprofitable boon, for thou
art the very lord of the celestials! On the contrary, being as thou art
the Creator and lord of all beings, it is thou that shouldst confer boons
on me! If, O god, I give thee this coat of mail and ear-rings, then I am
sure to meet with destruction, and thou shalt also undergo ridicule!
Therefore, O Sakra, take my earrings and excellent mail in exchange for
something conferred by thee on me! Otherwise, I will not bestow them on
thee!’ Thereupon Sakra replied, ‘Even before I had come to thee, Surya
had known of my purpose and without doubt, it is he that hath unfolded
everything unto thee! O Karna, be it as thou wishest! O son, except the
thunder-bolt alone, tell me what it is that thou desirest to have!’”

Vaisampayana continued, “Hearing these words of Indra, Karna was filled
with delight and seeing that his purpose was about to be accomplished he
approached Vasava, and intent upon obtaining a dart incapable of being
baffled, he addressed Indra, saying, ‘Do thou, O Vasava, in exchange for
my coat of mail and ear-rings, give me a dart incapable of being baffled,
and competent to destroy hosts of enemies when arrayed in order of
battle!’ Thereupon, O ruler of earth, fixing his mind for a moment on the
dart (for bringing it there), Vasava thus spake unto Karna, ‘Do thou give
me thy ear-rings, and the coat of mail born with thy body, and in return
take this dart on these terms! When I encounter the Daitya in battle,
this dart that is incapable of being baffled, hurled by my hand,
destroyeth enemies by hundreds, and cometh back to my hand after
achieving its purpose. In thy hand, however, this dart, O son of Suta,
will slay only one powerful enemy of thine. And having achieved that
feat, it will, roaring and blazing, return to me!’ Thereat Karna said, ‘I
desire to slay in fierce fight even one enemy of mine, who roareth
fiercely and is hot as fire, and of whom I am in fear!’ At this, Indra
said, ‘Thou shall slay such a roaring and powerful foe in battle. But
that one whom thou seekest to slay, is protected by an illustrious
personage. Even He whom persons versed in the Vedas call ‘the invincible
Boar,’ and ‘the incomprehensible Narayana,’ even that Krishna himself, is
protecting him!’ Thereupon Karna replied, ‘Even if this be so, do thou, O
illustrious one give me the weapon that will destroy only one powerful
foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting
them off my person. Do thou, however, grant that my body, thus wounded,
may not be unsightly!’ Hearing this, Indra said, ‘As thou, O Karna, art
bent upon observing the truth, thy person shall not be unsightly, or
shall any scar remain on it. And, O thou best of those that are graced
with speech, O Karna, thou shall be possessed of complexion and energy of
thy father him self. And if, maddened by wrath, thou hurlest this dart,
while there are still other weapons with thee, and when thy life also is
not in imminent peril, it will fall even on thyself.’ Karna answered, ‘As
thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am
in imminent peril! Truly I tell thee this!’”

Vaisampayana continued, “Thereupon, O king, taking the blazing dart,
Karna began to peel off his natural mail. And beholding Karna cutting his
own body, the entire host of celestials and men and Danavas set up a
leonine roar. And Karna betrayed no contortions of face while peeling his
mail. And beholding that hero among men thus cutting his body with an
weapon, smiling ever and anon, celestial kettle-drums began to be played
upon and celestial flowers began to be showered on him. And Karna cutting
off the excellent mail from his person, gave it to Vasava, still
dripping. And cutting off his ear-rings also from off his ears, he made
them over to Indra. And it is for this fact that he came to be called
Karna. And Sakra, having thus beguiled Karna that made him famous in the
world, thought with a smile that the business of the sons of Pandu had
already been completed. And having done all this, he ascended to heaven.
And hearing that Karna had been beguiled, all the sons of Dhritarashtra
became distressed and shorn of pride. And the sons of Pritha, on the
other hand, learning that such plight had befallen the son of the
charioteer, were filled with joy.”

Janamejaya said, “When were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!”

Vaisampayana said, “Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about gods
and Rishis recited by Markandeya, those heroes among men returned from
their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,
and followers, and accompanied by their charioteers, their kine, and the
citizens who had followed them.”



SECTION CCCIX

(Aranya Parva)

Janamejaya said, “Having felt great affliction on account of the
abduction of their wife and having rescued Krishna thereafter, what did
the Pandavas next do?”

Vaisampayana said, “Having felt great affliction on account of the
abduction of Krishna, king Yudhishthira of unfading glory, with his
brothers, left the woods of Kamyaka and returned to the delightful and
picturesque Dwaitavana abounding in trees and containing delicious fruits
and roots. And the sons of Pandu with their wife Krishna began to reside
there, living frugally on fruits and practising rigid vows. And while
those repressers of foes, the virtuous king Yudhishthira, the son of
Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of
Madri, were dwelling in Dwaitavana, practising rigid vows, they
underwent, for the sake of a Brahmana, great trouble, which, however, was
destined to bring about their future happiness. I will tell thee all
about the trouble which those foremost of Kurus underwent while living in
those woods, and which in the end brought about their happiness. Do thou
listen to it! Once on a time, as a deer was butting about, it chanced
that the two sticks for making fire and a churning staff belonging to a
Brahmana devoted to ascetic austerities, struck fast into its antlers.
And, thereupon, O king, that powerful deer of exceeding fleetness with
long bounds, speedily went out of the hermitage, taking those articles
away. And, O foremost of Kurus, seeing those articles of his thus carried
away, the Brahmana, anxious on account of his Agnihotra, quickly came
before the Pandavas. And approaching without loss of time Ajatasatru
seated in that forest with his brothers, the Brahmana, in great distress,
spake these words, ‘As a deer was butting about, it happened, O king,
that my fire-sticks and churning staff which had been placed against a
large tree stuck fast to its antlers. O king, that powerful deer of
exceeding fleetness hath speedily gone out of the hermitage with long
bounds, taking those articles away. Tracking that powerful deer, O king,
by its foot-prints, do ye, ye sons of Pandu, bring back those articles of
mine, so that my Agnihotra may not be stopped!’ Hearing these words of
the Brahmana, Yudhishthira became exceedingly concerned. And the son of
Kunti taking up his bow sallied out with his brothers. And putting on
their corselets and equipped with their bows, those bulls among men,
intent upon serving the Brahmana, swiftly sallied out in the wake of the
deer. And descrying the deer at no great distance, those mighty warriors
discharged at it barbed arrows and javelins and darts, but the sons of
Pandu could not pierce it by any means. And as they struggled to pursue
and slay it, that powerful deer became suddenly invisible. And losing
sight of the deer, the noble-minded sons of Pandu, fatigued and
disappointed and afflicted with hunger and thirst, approached a banian
tree in that deep forest, and sat down in its cool shade. And when they
had sat down, Nakula stricken with sorrow and urged by impatience,
addressed his eldest brother of the Kuru race, saying, ‘In our race, O
king, virtue hath never been sacrificed, nor hath there been loss of
wealth from insolence. And being asked, we have never said to any
creature, Nay! Why then in the present case have we met with this
disaster?”



SECTION CCCX

Yudhishthira said, “There is no limit to calamities. Nor is it possible
to ascertain either their final or efficient cause. It is the Lord of
justice alone who distributeth the fruits of both virtue and vice.’
Thereupon Bhima said, ‘Surely, this calamity hath befallen us, because I
did not slay the Pratikamin on the very spot, when he dragged Krishna as
a slave into the assembly. And Arjuna said, ‘Surely, this calamity hath
befallen us because I resented not those biting words piercing the very
bones, uttered by the Suta’s son!’ And Sahadeva said, ‘Surely, O Bharata,
this calamity hath befallen us because I did not slay Sakuni when he
defeated thee at dice!’”

Vaisampayana continued, “Then king Yudhishthira addressed Nakula saying,
‘Do thou, O son of Madri, climb this tree and look around the ten points
of the horizon. Do thou see whether there is water near us or such trees
as grow on watery grounds! O child, these thy brothers are all fatigued
and thirsty.’ Thereupon saying, ‘So be it,’ Nakula speedily climbed up a
tree, and having looked around, said unto his eldest brother, ‘O king, I
see many a tree that groweth by the water-side, and I hear also the cries
of cranes. Therefore, without doubt, water must be somewhere here.’
Hearing these words, Kunti’s son Yudhishthira, firm in truth, said, ‘O
amiable one, go thou and fetch water in these quivers!’ Saying, ‘So be
it,’ at the command of his eldest brother Nakula quickly proceeded
towards the place where there was water and soon came upon it. And
beholding a crystal lake inhabited by cranes he desired to drink of it,
when he heard these words from the sky, ‘O child, do not commit this rash
act! This lake hath already been in my possession. Do thou, O son of
Madri, first answer my questions and then drink of this water and take
away (as much as thou requirest). Nakula, however, who was exceedingly
thirsty, disregarding these words, drank of the cool water, and having
drunk of it, dropped down dead. And, O represser of foes, seeing Nakula’s
delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic
brother of Nakula, ‘O Sahadeva, it is long since our brother, he who was
born immediately before thee, hath gone from hence! Do thou, therefore,
go and bring back thy uterine brother, together with water.’ At this,
Sahadeva, saying, ‘So be it,’ set out in that direction; and coming to
the spot, beheld his brother lying dead on the ground. And afflicted at
the death of his brother, and suffering severely from thirst, he advanced
towards the water, when these words were heard by him, ‘O child, do not
commit this rash act! This lake hath already been in my possession. First
answer my question, and then drink of the water and take away as much as
thou mayst require.’ Sahadeva, however, who was extremely thirsty,
disregarding these words, drank of the water, and having drunk of it,
dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya,
‘It is long since, O Vibhatsu, that thy two brothers have gone, O
represser of foes! Blessed be thou! Do thou bring them back, together
with water. Thou art, O child, the refuge of us all when plunged in
distress!’ Thus addressed, the intelligent Gudakesa, taking his bow and
arrows and also his naked sword, set out tor that lake of waters. And
reaching that spot, he whose car was drawn by white steeds beheld those
tigers among men, his two younger brothers who had come to fetch water,
lying dead there. And seeing them as if asleep, that lion among men,
exceedingly aggrieved, raised his bow and began to look around that wood.
But he found none in that mighty forest. And, being fatigued, he who was
capable of drawing the bow by his left hand as well, rushed in the
direction of the water. And as he was rushing (towards the water), he
heard these words from the sky, ‘Why dost thou approach this water? Thou
shalt not be able to drink of it by force. If thou, O Kaunteya, can
answer the question I will put to thee, then only shalt thou drink of the
water and take away as much as thou requirest, O Bharata!’ Thus
forbidden, the son of Pritha said, ‘Do thou forbid me by appearing before
me! And when thou shalt be sorely pierced with my arrows, thou wilt not
then again speak in this way!’ Having said this, Partha covered all sides
with arrows inspired by mantras. And he also displayed his skill in
shooting at an invisible mark by sound alone. And, O bull of the Bharata
race, sorely afflicted with thirst, he discharged barbed darts and
javelins and iron arrows, and showered on the sky innumerable shafts
incapable of being baffled. Thereupon, the invisible Yaksha said, ‘What
need of all this trouble, O son of Pritha? Do thou drink only after
answering my questions! If thou drink, however, without answering my
questions, thou shalt die immediately after.’ Thus addressed, Pritha’s
son Dhananjaya capable of drawing the bow with his left hand as well,
disregarding those words, drank of the water, and immediately after
dropped down dead. And (seeing Dhananjaya’s delay) Kunti’s son
Yudhishthira addressed Bhimasena, saying, ‘O represser of foes, it is a
long while that Nakula and Sahadeva and Vibhatsu have gone to fetch
water, and they have not come yet, O Bharata! Good betide thee! Do thou
bring them back, together with water!’ Thereupon saying, ‘So be it,’
Bhimasena set out for that place where those tigers among men, his
brothers, lay dead. And beholding them, Bhima afflicted though he was
with thirst, was exceedingly distressed. And that mighty armed hero
thought all that to have been the act of some Yaksha or Rakshasa. And
Pritha’s son Vrikodara thought, ‘I shall surely have to fight today. Let
me, therefore, first appease my thirst.’ Then that bull of the Bharata
race rushed forward with the intention of drinking. Thereupon the Yaksha
said, ‘O child, do not commit this rash act! This lake hath already been
in my possession. Do thou first answer my questions, and then drink and
take away as much water as thou requirest!’”

Vaisampayana continued, “Thus addressed by that Yaksha of immeasurable
energy, Bhima, without answering his questions, drank of the water. And
as soon as he drank, he fell down dead on the spot. Then thinking that
his brothers had left him long since, Yudhishthira waited for some time.
And the king said unto himself again and again, ‘Why is it that the two
sons of Madri are delaying? And why doth the wielder also of the Gandiva
delay? And why doth Bhima too, endued with great strength, delay? I shall
go to search for them!’ And resolved to do this, the mighty-armed
Yudhishthira then rose up, his heart burning in grief. And that bull
among men, the royal son of Kunti thought within himself. ‘Is this forest
under some malign influence? Or, is it infested by some wicked beasts?
Or, have they all fallen, in consequence of having disregarded some
mighty being? Or, not finding water in the spot whither those heroes had
first repaired, they have spent all this time in search through the
forest? What is that reason for which those bulls among men do not come
back?’ And speaking in this strain, that foremost of monarchs, the
illustrious Yudhishthira, entered into that mighty forest where no human
sound was heard and which was inhabited by deer and bears and birds, and
which was adorned with trees that were bright and green, and which echoed
with the hum of the black-bee and the notes of winged warblers. As he was
proceeding along, he beheld that beautiful lake which looked as if it had
been made by the celestial artificer himself. And it was adorned with
flowers of a golden hue and with lotuses and Sindhuvars. And it abounded
with canes and Ketakas and Karaviras and Pippalas, and fatigued with
toil, Yudhishthira saw that tank and was struck with wonder.”



SECTION CCCXI

Vaisampayana said, “Yudhishthira saw his brothers, each possessed of the
glory of Indra himself, lying dead like the Regents of the world dropped
from their spheres at the end of the Yuga. And beholding Arjuna lying
dead, with his bow and arrows dropped on the ground, and also Bhimasena
and the twins motionless and deprived of life, the king breathed a hot
and long sigh, and was bathed in tears of grief. And beholding his
brothers lying dead, the mighty armed son of Dharma with heart racked in
anxiety, began to lament profusely, saying, ‘Thou hadst, O mighty-armed
Vrikodara, vowed, saying,--I shall with mace smash the thighs of
Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death,
O mighty-armed and high-souled one, all that hath become fruitless now!
The promises of men may be ineffectual; but why have the words of the
gods uttered in respect of thee been thus fruitless? O Dhananjaya, while
thou wert in thy mother’s lying-in-room, the gods had said,--O Kunti,
this thy son shall not be inferior to him of a thousand eyes! And in the
northern Paripatra mountains, all beings had sung, saying,--The
prosperity (of this race), robbed by foes will be recovered by this one
without delay. No one will be able to vanquish him in battle, while there
will be none whom he will not be able to vanquish. Why then hath that
Jishnu endued with great strength been subject to death? Oh, why doth
that Dhananjaya, relying on whom we had hitherto endured all this misery,
lie on the ground blighting[108] all my hopes! Why have those heroes,
those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the
power of the enemy,--those who themselves always slew their foes, and
whom no weapons could resist! Surely, this vile heart of mine must be
made of adamant, since, beholding these twins lying today on the ground
it doth not split! Ye bulls among men, versed in holy writ and acquainted
with the properties of time and place, and endued with ascetic merit, ye
who duly performed all sacred rites, why lie ye down, without performing
acts deserving of you? Alas, why lie ye insensible on the earth, with
your bodies unwounded, ye unvanquished ones, and with your vows
untouched?’ And beholding his brothers sweetly sleeping there as (they
usually did) on mountain slopes, the high souled king, overwhelmed with
grief and bathed in sweat, came to a distressful condition. And
saying,--It is even so--that virtuous lord of men, immersed in an ocean
of grief anxiously proceeded to ascertain the cause (of that
catastrophe). And that mighty-armed and high-souled one, acquainted with
the divisions of time and place, could not settle his course of action.
Having thus bewailed much in this strain, the virtuous Yudhishthira, the
son of Dharma or Tapu, restrained his soul and began to reflect in his
mind as to who had slain those heroes. ‘There are no strokes of weapons
upon these, nor is any one’s foot-print here. The being must be mighty I
ween, by whom my brothers have been slain. Earnestly shall I ponder over
this, or, let me first drink of the water, and then know all. It may be
that the habitually crooked-minded Duryodhana hath caused this water to
be secretly placed here by the king of the Gandharvas. What man of sense
can trust wicked wight of evil passions with whom good and evil are
alike? Or, perhaps, this may be an act of that wicked-souled one through
secret messengers of his.’ And it was thus that that highly intelligent
one gave way to diverse reflections. He did not believe that water to
have been tainted with poison, for though dead no corpse-like pallor was
on them. ‘The colour on the faces of these my brothers hath not faded!’
And it was thus that Yudhishthira thought. And the king continued, ‘Each
of these foremost of men was like unto a mighty cataract. Who, therefore,
save Yama himself who in due time bringeth about the end of all things,
could have baffled them thus.’ And having concluded this for certain, he
began to perform his ablutions in that lake. And while he descended into
it, he heard these words from the sky, uttered by the Yaksha,--‘I am a
crane, living on tiny fish. It is by me that thy younger brothers have
been brought under the sway of the lord of departed spirits. If, thou, O
prince, answer not the questions put by me, even thou shalt number the
fifth corpse. Do not, O child, act rashly! This lake hath already been in
my possession. Having answered my questions first, do thou, O Kunti’s
son, drink and carry away (as much as thou requirest)!’ Hearing these
words, Yudhishthira said, ‘Art thou the foremost of the Rudras, or of the
Vasus, or of the Marutas? I ask, what god art thou? This could not have
been done by a bird! Who is it that hath overthrown the four mighty
mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya?
Great is the feat done by thee, thou foremost of strong persons! Those
whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure
in mighty conflict, have been slain by thee! Therefore, exceedingly
wonderful is the deed done by thee! I do not know what thy business may
be, nor do I know thy purpose. Therefore, great is the curiosity and fear
also that have taken possession of me? My mind is greatly agitated, and
as my head also is aching, I ask thee, therefore, O worshipful one, who
art thou that stayest here?’ Hearing these words the Yaksha said, ‘I am,
good betide thee, a Yaksha, and not an amphibious bird. It is by me that
all these brothers of thine, endued with mighty prowess, have been slain!’

Vaisampayana continued, ‘Hearing these accursed words couched in harsh
syllabus,[109] Yudhishthira, O king, approaching the Yaksha who had
spoken then, stood there. And that bull among the Bharatas then beheld
that Yaksha of unusual eyes and huge body tall like a palmyra-palm and
looking like fire or the Sun, and irresistible and gigantic like a
mountain, staying on a tree, and uttering a loud roar deep as that of the
clouds. And the Yaksha said, ‘These thy brothers, O king, repeatedly
forbidden by me, would forcibly take away water. It is for this that they
have been slain by me! He that wisheth to live, should not, O king, drink
this water! O son of Pritha, act not rashly! This lake hath already been
in my possession. Do thou, O son of Kunti, first answer my questions, and
then take away as much as thou likest!’ Yudhishthira said, ‘I do not, O
Yaksha, covet, what is already in thy possession! O bull among male
beings, virtuous persons never approve that one should applaud his own
self (without boasting, I shall, therefore, answer thy questions,
according to my intelligence). Do thou ask me!’ The Yaksha then said,
‘What is it that maketh the Sun rise? Who keeps him company? Who causeth
him to set? And in whom is he established?’ Yudhishthira answered,
‘Brahma maketh the Sun rise: the gods keep him company: Dharma causeth
him to set: and he is established in truth.’[110] The Yaksha asked, ‘By
what doth one become learned? By what doth he attain what is very great?
How can one have a second? And, O king, how can one acquire
intelligence?’ Yudhishthira answered, ‘It is by the (study of the) Srutis
that a person becometh learned; it is by ascetic austerities that one
acquireth what is very great: it is by intelligence that a person
acquireth a second and it is by serving the old that one becometh
wise.’[111] The Yaksha asked, ‘What constituteth the divinity of the
Brahmanas? What even is their practice that is like that of the pious?
What also is the human attribute of the Brahmanas? And what practice of
theirs is like that of the impious?’ Yudhishthira answered, ‘The study of
the Vedas constitutes their divinity: their asceticism constitutes
behaviour that is like that of the pious; their liability to death is
their human attribute and slander is their impiety.’ The Yaksha asked,
‘What institutes the divinity of the Kshatriyas? What even is their
practice that is like that of the pious? What is their human attribute?
And what practice of theirs is like that of the impious?’ Yudhishthira
answered, ‘Arrows and weapons are their divinity: celebration of
sacrifices is that act which is like that of the pious: liability to fear
is their human attribute; and refusal of protection is that act of theirs
which is like that of the impious.’ The Yaksha asked, ‘What is that which
constitutes the Sama of the sacrifice? What the Yajus of the sacrifice?
What is that which is the refuge of a sacrifice? And what is that which
sacrifice cannot do without?’ Yudhishthira answered, ‘Life is the Sama of
the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that
which is the refuge of the sacrifice; and it is Rik alone which sacrifice
cannot do without.’[112] The Yaksha asked, ‘What is of the foremost value
to those that cultivate? What is of the foremost value to those that sow?
What is of the foremost value to those that wish for prosperity in this
world? And what is of the foremost value to those that bring forth?’
Yudhishthira answered, ‘That which is of the foremost value to those that
cultivate is rain: that of the foremost value to those that sow is seed:
that of the foremost value to those that bring forth is offspring.[113]’
The Yaksha asked, ‘What person, enjoying all the objects of the senses,
endued with intelligence, regarded by the world and liked by all beings,
though breathing, doth not offer anything to these five, viz., gods,
guests, servants, Pitris, and himself, though endued with breath, is not
yet alive.’ The Yaksha asked, ‘What is weightier than the earth itself?
What is higher than the heavens?’ What is fleeter than the wind? And what
is more numerous than grass?’ Yudhishthira answered, ‘The mother is
weightier than the earth; the father is higher than the heaven; the mind
is fleeter than the wind; and our thoughts are more numerous than grass.’
The Yaksha asked, ‘What is that which doth not close its eyes while
asleep; What is that which doth not move after birth? What is that which
is without heart? And what is that which swells with its own impetus?’
Yudhishthira answered, ‘A fish doth not close its eyes while asleep: an
egg doth not move after birth: a stone is without heart: and a river
swelleth with its own impetus.’ The Yaksha asked, ‘Who is the friend of
the exile? Who is the friend of the householder? Who is the friend of him
that ails? And who is the friend of one about to die?’ Yudhishthira
answered, ‘The friend of the exile in a distant land is his companion,
the friend of the householder is the wife; the friend of him that ails is
the physician: and the friend of him about to die is charity. The Yaksha
asked,--‘Who is the guest of all creatures? What is the eternal duty?
What, O foremost of kings, is Amrita? And what is this entire Universe?’
Yudhishthira answered,--Agni is the guest of all creatures: the milk of
kine is amrita: Homa (therewith) is the eternal duty: and this Universe
consists of air alone.’[114] The Yaksha asked,--‘What is that which
sojourneth alone? What is that which is re-born after its birth? What is
the remedy against cold? And what is the largest field?’ Yudhishthira
answered,--‘The sun sojourneth alone; the moon takes birth anew: fire is
the remedy against cold: and the Earth is the largest field.’ The Yaksha
asked,--‘What is the highest refuge of virtue? What of fame? What of
heaven? And what, of happiness?’ Yudhishthira answered,--‘Liberality is
the highest refuge of virtue: gift, of fame: truth, of heaven: and good
behaviour, of happiness.’ The Yaksha asked,--‘What is the soul of man?
Who is that friend bestowed on man by the gods? What is man’s chief
support? And what also is his chief refuge?’ Yudhishthira answered,--‘The
son is a man’s soul: the wife is the friend bestowed on man by the gods;
the clouds are his chief support; and gift is his chief refuge.’ The
Yaksha asked,--‘What is the best of all laudable things? What is the most
valuable of all his possessions? What is the best of all gains? And what
is the best of all kinds of happiness?’ Yudhishthira answered,--“The best
of all laudable things is skill; the best of all possessions is
knowledge: the best of all gains is health: and contentment is the best
of all kinds of happiness.’ The Yaksha asked,--‘What is the highest duty
in the world? What is that virtue which always beareth fruit? What is
that which if controlled, leadeth not to regret? And who are they with
whom an alliance cannot break?’ Yudhishthira answered,--‘The highest of
duties is to refrain from injury: the rites ordained in the Three (Vedas)
always bear fruit: the mind, if controlled, leadeth to no regret: and an
alliance with the good never breaketh.’ The Yaksha asked,--‘What is that
which, if renounced, maketh one agreeable? What is that which, if
renounced, leadeth to no regret? What is that which, if renounced, maketh
one wealthy? And what is that which if renounced, maketh one happy?’
Yudhishthira answered,--‘Pride, if renounced, maketh one agreeable;
wrath, if renounced leadeth to no regret: desire, if renounced, maketh
one wealthy: and avarice, if renounced, maketh one happy.’ The Yaksha
asked,--‘For what doth one give away to Brahmanas? For what to mimes and
dancers? For what to servants? And for what to king?’ Yudhishthira
answered,--‘It is for religious merit that one giveth away to Brahmanas:
it is for fame that one giveth away to mimes and dancers: it is for
supporting them that one giveth away to servants: and it is for obtaining
relief from fear that one giveth to kings.’ The Yaksha asked,--‘With what
is the world enveloped? What is that owing to which a thing cannot
discover itself? For what are friends forsaken? And for what doth one
fail to go to heaven?’ Yudhishthira answered,--‘The world is enveloped
with darkness. Darkness doth not permit a thing to show itself. It is
from avarice that friends are forsaken. And it is connection with the
world for which one faileth to go to heaven.’ The Yaksha asked,--‘For
what may one be considered as dead? For what may a kingdom be considered
as dead? For what may a Sraddha be considered as dead? And for what, a
sacrifice?’ Yudhishthira answered,--‘For want of wealth may a man be
regarded as dead. A kingdom for want of a king may be regarded as dead. A
Sraddha that is performed with the aid of a priest that hath no learning
may be regarded as dead. And a sacrifice in which there are no gifts to
Brahmanas is dead.’ The Yaksha asked,--‘What constitutes the way? What,
hath been spoken of as water? What, as food? And what, as poison? Tell us
also what is the proper time of a Sraddha, and then drink and take away
as much as thou likest!’ Yudhishthira answered,--‘They that are good
constitute the way.[115] Space hath been spoken of as water.[116] The cow
is food.[117] A request is poison. And a Brahmana is regarded as the
proper time of a Sraddha.[118] I do not know what thou mayst think of all
this, O Yaksha?’ The Yaksha asked,--‘What hath been said to be the sign
of asceticism? And what is true restraint? What constitutes forgiveness.
And what is shame?’ Yudhishthira answered,--‘Staying in one’s own
religion is asceticism: the restraint of the mind is of all restraints
the true one: forgiveness consists in enduring enmity; and shame, in
withdrawing from all unworthy acts.’ The Yaksha asked,--‘What, O king is
said to be knowledge? What, tranquillity? What constitutes mercy? And
what hath been called simplicity?’ Yudhishthira answered,--‘True
knowledge is that of Divinity. True tranquillity is that of the heart.
Mercy consists in wishing happiness to all. And simplicity is equanimity
of heart.’ The Yaksha asked,--‘What enemy is invincible? What constitutes
an incurable disease for man? What sort of a man is called honest and
what dishonest?’ Yudhishthira answered,--‘Anger is an invincible enemy.
Covetousness constitutes an incurable disease. He is honest that desires
the weal of all creatures, and he is dishonest who is unmerciful.’ The
Yaksha asked,--‘What, O king, is ignorance? And what is pride? What also
is to be understood by idleness? And what hath been spoken of as grief?’
Yudhishthira answered,--‘True ignorance consists in not knowing one’s
duties. Pride is a consciousness of one’s being himself an actor or
sufferer in life. Idleness consists in not discharging one’s duties, and
ignorance in grief.’ The Yaksha asked,--‘What hath steadiness been said
by the Rishis to be? And what, patience? What also is a real ablution?
And what is charity?’ Yudhishthira answered,--‘Steadiness consists in
one’s staying in one’s own religion, and true patience consists in the
subjugation of the senses. A true bath consists in washing the mind clean
of all impurities, and charity consists in protecting all creatures.’ The
Yaksha asked,--‘What man should be regarded as learned, and who should be
called an atheist? Who also is to be called ignorant? What is called
desire and what are the sources of desire? And what is envy?’
Yudhishthira answered,--‘He is to be called learned who knoweth his
duties. An atheist is he who is ignorant and so also he is ignorant who
is an atheist. Desire is due to objects of possession, and envy is
nothing else than grief of heart.’ The Yaksha asked,--‘What is pride, and
what is hypocrisy? What is the grace of the gods, and what is
wickedness?’ Yudhishthira answered,--‘Stolid ignorance is pride. The
setting up of a religious standard is hypocrisy. The grace of the gods is
the fruit of our gifts, and wickedness consists in speaking ill of
others.’ The Yaksha asked,--‘Virtue, profit, and desire are opposed to
one another. How could things thus antagonistic to one another exist
together?’ Yudhishthira answered,--‘When a wife and virtue agree with
each other, then all the three thou hast mentioned may exist together.’
The Yaksha asked,--‘O bull of the Bharata race, who is he that is
condemned to everlasting hell? It behoveth thee to soon answer the
question that I ask!’ Yudhishthira answered,--‘He that summoneth a poor
Brahmana promising to make him a gift and then tells him that he hath
nothing to give, goeth to everlasting hell. He also must go to
everlasting hell, who imputes falsehood to the Vedas, the scriptures, the
Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also
goeth to everlasting hell who though in possession of wealth, never
giveth away nor enjoyeth himself from avarice, saying, he hath none.’ The
Yaksha asked,--‘By what, O king, birth, behaviour, study, or learning
doth a person become a Brahmana? Tell us with certitude!’ Yudhishthira
answered,-’Listen, O Yaksha! It is neither birth, nor study, nor
learning, that is the cause of Brahmanahood, without doubt, it is
behaviour that constitutes it. One’s behaviour should always be
well-guarded, especially by a Brahmana. He who maintaineth his conduct
unimpaired, is never impaired himself. Professors and pupils, in fact,
all who study the scriptures, if addicted to wicked habits, are to be
regarded as illiterate wretches. He only is learned who performeth his
religious duties. He even that hath studied the four Vedas is to be
regarded as a wicked wretch scarcely distinguishable from a Sudra (if his
conduct be not correct). He only who performeth the Agnihotra and hath
his senses under control, is called a Brahmana!’ The Yaksha asked,--‘What
doth one gain that speaketh agreeable words? What doth he gain that
always acteth with judgment? What doth he gain that hath many friends?
And what he, that is devoted to virtue?’--Yudhishthira answered,--‘He
that speaketh agreeable words becometh agreeable to all. He that acteth
with judgment obtaineth whatever he seeketh. He that hath many friends
liveth happily. And he that is devoted to virtue obtaineth a happy state
(in the next world).’ The Yaksha asked,--‘Who is truly happy? What is
most wonderful? What is the path? And what is the news? Answer these four
questions of mine and let thy dead brothers revive.’ Yudhishthira
answered,--‘O amphibious creature, a man who cooketh in his own house, on
the fifth or the sixth part of the day, with scanty vegetables, but who
is not in debt and who stirreth not from home, is truly happy. Day after
day countless creatures are going to the abode of Yama, yet those that
remain behind believe themselves to be immortal. What can be more
wonderful than this? Argument leads to no certain conclusion, the Srutis
are different from one another; there is not even one Rishi whose opinion
can be accepted by all; the truth about religion and duty is hid in
caves: therefore, that alone is the path along which the great have trod.
This world full of ignorance is like a pan. The sun is fire, the days and
nights are fuel. The months and the seasons constitute the wooden ladle.
Time is the cook that is cooking all creatures in that pan (with such
aids); this is the news.’ The Yaksha asked,--‘Thou hast, O represser of
foes, truly answered all my questions! Tell us now who is truly a man,
and what man truly possesseth every kind of wealth.’ Yudhishthira
answered,--‘The report of one’s good action reacheth heaven and spreadeth
over the earth. As long as that report lasteth, so long is a person to
whom the agreeable and the disagreeable, weal and woe, the past and the
future, are the same, is said to possess every kind of wealth.’ The
Yaksha said,--‘Thou hast, O king truly answered who is a man, and what
man possesseth every kind of wealth. Therefore, let one only amongst thy
brothers, whom thou mayst wish, get up with life!’ Yudhishthira
answered,--‘Let this one that is of darkish hue, whose eyes are red, who
is tall like a large Sala tree, whose chest is broad and arms long, let
this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-’This
Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of
you depend! Why, then, O king dost thou, wish a step-brother to get up
with his life! How canst thou, forsaking Bhima whose strength is equal to
that of ten thousand elephants, wish Nakula to live? People said that
this Bhima was dear to thee. From what motive then dost thou wish a
step-brother to revive? Forsaking Arjuna the might of whose arm is
worshipped by all the sons of Pandu, why dost thou wish Nakula to
revive?’ Yudhishthira said,--‘If virtue is sacrificed, he that
sacrificeth it, is himself lost. So virtue also cherisheth the cherisher.
Therefore taking care that virtue by being sacrificed may not sacrifice
us, I never forsake virtue. Abstention from injury is the highest virtue,
and is, I ween, even higher than the highest object of attainment. I
endeavour to practise that virtue. Therefore, let Nakula, O Yaksha,
revive! Let men know that the king is always virtuous! I will never
depart from my duty. Let Nakula, therefore, revive! My father had two
wives, Kunti and Madri. Let both of them have children. This is what I
wish. As Kunti is to me, so also is Madri. There is no difference between
them in my eye. I desire to act equally towards my mothers. Therefore,
let Nakula live?’ The Yaksha said,--‘Since abstention from injury is
regarded by thee as higher than both profit and pleasure, therefore, let
all thy brothers live, O bull of Bharata race!”



SECTION CCCXII

Vaisampayana continued,--“Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, ‘I ask thee that art incapable of being
vanquished and that standest on one leg in the tank, what god art thou,
for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or art thou the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses have
refreshed, as if they have sweetly awaked from slumber. Art thou a friend
of ours, or even our father himself? At this the Yaksha replied,-’O
child, I am even thy father, the Lord of justice, possessed of great
prowess! Know, bull of the Bharata race, that I came hither desirous of
beholding thee! Fame, truth, self-restraint, purity, candour, modesty,
steadiness, charity, austerities and Brahmacharya, these are my body! And
abstention from injury, impartiality, peace, penances, sanctity, and
freedom from malice are the doors (through which I am accessible). Thou
art always dear to me! By good luck thou art devoted to the five;[119]
and by good luck also thou hast conquered the six.[120] Of the six, two
appear in the first part of life; two in the middle part thereof; and the
remaining two at the end, in order to make men repair to the next world.
I am, good betide thee, the lord of justice! I came hither to test thy
merit. I am well-pleased to witness thy harmlessness; and, O sinless one,
I will confer boons on thee. Do thou, O foremost of kings, ask of me
boons. I shall surely confer them, O sinless one! Those that revere me,
never come by distress!’ Yudhishthira said,--‘A deer was carrying away
the Brahmana’s fire-sticks. Therefore, the first boon that I shall ask,
is, may that Brahmana’s adorations to Agni be not interrupted!’ The
Yaksha said,--‘O Kunti’s son endued with splendour, it was I who for
examining thee, was carrying away, in the guise of a deer, that
Brahmana’s fire-sticks!”

Vaisampayana continued,--“Thereupon that worshipful one said,--‘I give
thee this boon! Good betide thee! O thou that are like unto an immortal,
ask thou a fresh boon! Yudhishthira said,--‘We have spent these twelve
years in the forest; and the thirteenth year is come. May no one
recognise us, as we spend this year somewhere.’

Vaisampayana continued,-’Thereat that worshipful one replied,--‘I give
this boon unto thee!’ And then reassuring Kunti’s son having truth for
prowess, he also said, ‘Even if, O Bharata, ye range this (entire) earth
in your proper forms none in the three worlds shall recognise you. Ye
perpetuators of the Kuru race, through my grace, ye will spend this
thirteenth year, secretly and unrecognised, in Virata’s kingdom! And
every one of you will be able at will to assume any form he likes! Do ye
now present the Brahmana with his fire-sticks. It was only to test you
that I carried them away in the form of a deer! O amiable Yudhishthira,
do thou ask for another boon that thou mayst like! I will confer it on
thee. O foremost of men, I have not yet been satisfied by granting boons
to thee! Do thou my son, accept a third boon that is great and
incomparable! Thou, O king, art born of me, and Vidura of portion or
mine!” Thereat Yudhishthira said,--‘It is enough that I have beheld thee
with my senses, eternal God of gods as thou art! O father, whatever boon
thou wilt confer on me I shall surely accept gladly! May I, O lord,
always conquer covetousness and folly and anger, and may my mind be ever
devoted to charity, truth, and ascetic austerities! The Lord of justice
said,--‘Even by nature, O Pandava, hast thou been endued with these
qualities, for thou art the Lord of justice himself! Do thou again attain
what thou asked for!”

Vaisampayana continued,--“Having said these words, the worshipful Lord of
justice, who is the object of contemplation of all the worlds, vanished
therefrom; and the high-souled Pandavas after they had slept sweetly were
united with one another. And their fatigue dispelled, those heroes
returned to the hermitage, and gave back that Brahmana his firesticks.
That man who pursueth this illustrious and fame-enhancing story of the
revival (of the Pandavas) and the meeting of father and son (Dharma and
Yudhishthira), obtaineth perfect tranquillity of mind, and sons and
grandsons, and also a life extending over a hundred years! And the mind
of that man that layeth this story to heart, never delighteth in
unrighteousness, or in disunion among friends, or misappropriation of
other person’s property, or staining other people’s wives, or in foul
thoughts!



SECTION CCCXIII

Vaisampayana continued,--“Commanded by the Lord of justice to thus spend
in disguise the thirteenth year of non-discovery, the high-souled
Pandavas, observant of vows and having truth for prowess, sat before
those learned and vow-observing ascetics that from regard were dwelling
with them in their exile in the forest. And with joined hands they said
these words, with the intention of obtaining permission to spend the
thirteenth year in the manner indicated. And they said, ‘Ye know well
that the sons of Dhritarashtra have by deceit deprived us of our kingdom,
and have also done us many other wrongs! We have passed twelve years in
the forest in great affliction. The thirteenth year only, which we are to
spend unrecognised, yet remaineth. It behoveth you to permit us now to
spend this year in concealment! Those rancorous enemies of ours
Suyodhana, the wicked-minded Kama, and Suvala’s son should they discover
us, would do mighty wrong to the citizens and our friends! Shall we all
with the Brahmanas, be again established in our own kingdom? Having said
this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed
with grief and with accents choked in tears, swooned away. Thereupon the
Brahmanas, together with his brothers began to cheer him up. Then Dhaumya
spake unto the king these words fraught with mighty meaning,--‘O king,
thou art learned and capable of bearing privations, art firm in promise,
and of subdued sense! Men of such stamp are not overwhelmed by any
calamity whatever. Even the high-souled gods themselves have wandered
over various places in disguise, for the purpose of overcoming foes.
Indra for the purpose of overcoming his toes, dwelt in disguise in the
asylum of Giriprastha, in Nishadha and thus attained his end. Before
taking his birth in the womb of Aditi, Vishnu for the purpose of
destroying the Daityas passed a long time unrecognised, assuming the form
of the Haya-griba (Horse-necked). Then how disguising himself in the form
of a dwarf, he by his prowess deprived Vali of his kingdom, hath been
heard by thee! And thou hast also heard how Hutasana entering into water
and remaining in concealment, achieved the purpose of the gods. And O
thou versed in duty, thou hast heard how Hari with the view of overcoming
his foes, entered into Sakra’s thunder-bolt, and lay concealed there.
And, O sinless one, thou hast heard of the office the regenerate Rishi
Aurva at one time performed for the gods, remaining concealed in his
mother’s womb. And O child, living in concealment in every part of the
earth, Vivaswat, endued with excellent energy, at last entirely burnt up
all his foes. And living disguised in the abode of Dasaratha, Vishnu of
dreadful deeds slew the Ten-necked one in battle.’ Thus remaining in
disguise in various places, high-souled persons have before this
conquered their enemies in battle. Thus cheered by these words of
Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also
that acquired from the scriptures regained his composure. Then that
foremost of strong persons, the mighty-armed Bhimasena endued with great
strength encouraging the king greatly, spake these words, ‘Looking up to
thy face (for permission), the wielder of the Gandiva, acting according
to his sense of duty hath not yet, O king, shown any rashness! And
although fully able to destroy the foe, Nakula and Sahadeva of dreadful
prowess have been ever prevented by me! Never shall we swerve from that
in which thou wilt engage us! Do thou tell us what is to be done! We
shall speedily conquer our enemies! When Bhimasena had said this, the
Brahmanas uttered benedictions on the Bharatas, and then obtaining their
permission, went to their respective quarters. And all those foremost of
Yatis and Munis versed in the Vedas, exceedingly desirous of again
beholding the Pandavas, went back to their homes. And accompanied by
Dhaumya, these heroes, the five learned Pandavas equipped in vows set out
with Krishna. And each versed in a separate science, and all proficient
in mantras and cognisant of when peace was to be concluded and when war
was to be waged those tigers among men, about to enter upon a life of
non-recognition, the next day proceeded for a Krose and then sat
themselves down with the view of taking counsel of each other.

The End of Vana Parva

FOOTNOTES

1. This seems to be the obvious. There is a different reading however.
For Drie--cyate-seen, some texts have Sasyate--applauded. Nilakantha
imagines that the meaning is “As distribution (of food) amongst the
various classes of beings like the gods, the Pitris, &c., is applauded
&c., &c.”

2. A form of sacrifice which consists in pouring oblations of clarified
butter with prayers into a blazing fire. It is obligatory on Brahmanas
and Kshatriyas, except those that accept certain vows of great austerity.

3. The Viswedeva sacrifice is the offer of food to all creatures of the
earth (by scattering a portion).

4. A gift. It may be of various kinds. The fees paid to Brahmanas
assisting at sacrifices and religious rites, such as offering oblations
to the dead, are Dakshinas, as also gifts to Brahmanas on other occasions
particularly when they are fed, it bring to this day the custom never to
feed a Brahmana without paying him a pecuniary fee. There can be no
sacrifice, no religious rite, without Dakshina.

5. Reference to self, i.e. without the motive of bettering one’s own
self, or without any motive at all. (This contains the germ of the
doctrine preached more elaborately in the Bhagavad gita).

6. This Yoga consists, in their case, of a combination of attributes by
negation of the contrary ones, i.e. by renunciation of motives in all
they do.

7. A form of Yoga that is said to consist in the mingling of some of the
air supposed to exist in every animal body. These airs are five: Prana,
Apana, Samana, Udana, and Vyana.

8. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.

9. An order of celestials.

10. Celestial flowers of much fragrance.

11. The ascetic properties are Anima, Laghima, etc.

12. The bow of Vishnu, as that of Siva is called Pinaka.

13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana
and Tapa-kriya.

14. Dhritarashtra being blind is described as Pragnachakshu, i.e. having
knowledge for his eye. It may also mean. “Of the prophetic eye.”

15. The great preceptor of the Asuras, viz., Sukra, possessing the
highest intelligence as evidenced by his various works on all manner of
subjects particularly, the Sukra-niti.

16. Also called Vadarika, a hermitage on the Himalaya near the sources of
the Ganges.

17. Nilakantha explains kshetra as including Mahabhuta, consciousness,
intellect, the unmanifest (primordial elements), the ten senses, the five
objects of the senses, viz., earth, water, &c., desire, aversion,
pleasure, pain, the combinations of elements, and chaitanya.

18. Hari here means the developed seed that is to expand into the vast
whole of the universe.

19. This wheel is the wheel of Time--i.e., measured according to the
solar, lunar and astral revolutions. The importance of Ashtavakra’s reply
is this: May the meritorious deeds performed at proper times, during the
revolution of this wheel of Time protect thee.

20. Thunder and lightning or misery and death.

21. Cloud or the mind.

22. The male being that is ever conscious.

23. The mundane egg.

24. The soul that has renounced connection with the body.

25. The heart of a Yogi.

26. Ashtavakra comes to Janaka’s sacrifice with the object of proving the
unity of the Supreme Being. Vandin avails himself of various system of
Philosophy to combat his opponent. He begins with the Buddhistic system.
The form of the dialogue is unique in literature being that of enigmas
and the latent meaning is in a queer way hid under the appearance of
puerile and heterogeneous combinations of things.

Vandin opens the controversy by saying that as the number of each of
these is one, so one only intellect is the lord, leader and guide of the
senses.

27. There is a Vedic revelation that two birds live together on a tree as
friends--one of these eats the fruits and the other looks at the former.
From this it is manifest that two are the lords, leaders, and guides of
the senses. That there is a second faculty besides the intellect is also
proved by the fact that in sleep when the intellect is inactive that
faculty continues in action, for if it were not so we could not remember
having slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number two Ashtavakra assets that
besides intellect there is another faculty--consciousness that these two
are jointly the lords, leaders and guides of the senses and that they act
together as Indra and Agni, etc.

28. By citing the number three Vandin means to say that as it is Acts
that produce the three kinds of born beings, etc., so Acts are supreme
and that everything else be it intellect alone, or intellect and
consciousness together is subservient to Acts.

29. Ashtavakra here advances the thesis that even if Acts be supreme
still when the (fourth) or Supreme Being becomes manifest to the soul, it
stands in no further needs to Acts.

30. By bringing in the quinquennial series, Vandin wishes to assert that
the five senses are competent to cognise their respective objects and
that besides these senses and their objects there is neither any other
sense to perceive nor any other object of perception. He also cites the
authority of the Veda according to which the Apsaras (or consciousness)
have five “locks” on their hands--i.e., five objects of perception.

31. Besides the five senses Ashtavakra contends for an additional sense
namely the Mind and accordingly cites the number six.

32. Vandin admits the existence of the six senses but says that the soul
experiences happiness and misery through those as well as through the
intellect.

33. Ashtavakra advances an eighth element, namely, the knowledge of the
ego.

34. Each of the three qualities (existence, foulness and ignorance) of
prakriti (the passive or material cause of the world) mixing with each of
the three corresponding qualities of pradhana (the active or spiritual
cause of the world) in various proportions produces the mundane order of
things. Thus is proved the eternity of prakriti or nature and is also
established the doctrine of duality.

35. Prakriti does not really create. It is the Supreme Being who through
the medium of illusion in contract with the ten organs (viz., the five
locomotive organs and the five organs of sense) makes manifest the system
of things. Prakriti therefore has no real existence--her existence is
only apparent in the real existence of the soul.

36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the
world. Rudras are those who makes others cry.

Vandin means to say that the soul is not essential free from the fetters
of happiness and misery arising from the eleven objects of perception. In
this world all men are subject to happiness and misery. We also hear that
there are Rudras in heaven.

37. The supreme soul unaffected by happiness and misery really
exists--but His existence is not susceptible of being proved--nor can the
ignorant ever perceive Him. Men attain that condition through these
twelve, viz., virtue, true, self-restraint, penances, good-will, modesty,
forgiveness, exemption from envy, sacrifice, charity, concentration and
control over the senses.

38. According to some, endeavours to attain emancipation can be
successful not in this world but in the world of Brahma. Others say that
to that end a special yoga is necessary. By bringing forward the objects
numbering thirteen. Vandin advances the opinion that, virtue, etc., are
not sufficient for purposes of emancipation but that suitable time and
place are also essential.

39. Ashtavakra concludes by citing the same number thirteen. The soul
which is essentially unaffected, becomes subject to happiness and misery
through, the thirteen, viz., the ten organs of locomotion and sense, and
intellect mind and egoism. But Atichhanadas, i.e., those that have
surmounted ignorance, namely, the twelve, virtue, etc. destroy those
thirteen and that is emancipation.

40. Su means excellent, and uta, sacrifice. The compound accordingly
means,--performer of excellent sacrifice.

41. Iti means these six things, unfavourable to crops--excessive rain,
drought, rats, locusts, birds, and a neighbouring hostile king.

42. In as much as the rites performed by the Sudras have their origin in
the Vedas.

43. More literally, the state of the gods. It may appropriately be
remarked here that the ordinary Hindu gods, of the post-Vedic period,
like the gods of Ancient Greece and Italy, were simply a class of
superhuman beings, distinctly contra-distinguished from the Supreme
Spirit, the Paramatman or Parabrahma. After death, a virtuous man was
supposed to be transformed into one of these so-called gods.

44. This is the well-known and popular doctrine of transmigration of
souls.

45. The word in the text is Kora-dushakas, supposed by Wilson to be the
Paspalum frumentacea (vide Dict.).

46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a
great facility for the formation of verbs from substantives. Mlecchify
may be hybrid, but it correctly and shortly signifies the Sanskrit word.

47. Pushya is the eighth lunar asterism consisting of three stars, of
which one is, the Cancer. (Vide Wilson’s Diet.).

48. An Indian creeper of the order of Goertnera racemosa. It bears large
white flowers of much fragrance.

49. They, therefore, that lead deathless lives can enjoy this bliss from
day to day for ever.

50. It is difficult to understand how all that Vaka says can be an answer
to Indra’s question. The chief of the gods enquires: What are the joys of
those that lead deathless lives? Vaka breaks away unto a confused
rigmarole about the merits of independence and the religious merit of
entertaining guests and servants. All the printed editions have the
passage as rendered here.

51. The ceremony of Swastivachana is described to be “a religious rite,
preparatory to any important observance, in which the Brahmanas strew
boiled rice on the ground, and invoke the blessings of the gods on the
ceremony about to commence” (Vide Wilson’s Dict).

A flowery car was, probably, one of celestial make that the kings,
procured from heaven by performing costly rites and ceremonies. These
were sometimes exhibited to the people, and prior to these exhibitions,
the ceremony of Swastivachana was performed.

52. A man is said to sell the Vedas who lectures on the Vedas taking fees
from the hearers.

53. Japa is the silent recitation of particular Mantras.

54. Mantras are particular formulae of worship. They are for the most
part rhythmic compositions, believed to be of great efficacy.

55. The Homa is that sacrificial rite which consists of pouring libations
of clarified butter into fire.

56. Vedamayi nou. Lit, a boat made of the Vedas.

57. Vishada is the original. It means discontent, but here it means more
a mixture of discontent, perplexity and confusion than mere discontent.

58. A form of Hindu etiquette at parting.

59. It is so very difficult to translate the word Karma,--religion and
morals were invariably associated with each other in ancient Hindu mind.

60. Agni or fire was supposed to convey the oblations offered by men to
the gods.

61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.

62. By carrying their oblations to the gods.

63. Portions of the Vedas.

64. Raga means love.

65. Kama is the name of the god of love, Indian Cupid.

66. The body, the exciting Cause of our actions is an uktha, the soul of
the vivifier of the body is the second uktha, and the Supreme Spirit, the
inciter of the soul is the third.

67. The word of God.

68. In Hindu Mythology there are no gods who destroy sacrifices. It is
only the Asuras who do so. The Burdwan translator renders this
passage,--“fifteen other gods belonging to western nations or Asuras.” It
is noticeable that the beings that were denounced as Asuras by the Hindus
were worshipped as Gods (Asuras) by the followers of Zarathustra.

69. In connection with the names of these Mitra-gods, it is to be
remembered that Mitra was the name of the principal god of the ancient
Persians.

70. Avala is a common name of women. It means one who has no vala or
strength or power. The word is also used as an adjective.

71. According to the Hindus, the sun rises from and sets behind two hills
respectively. He rises from the Udaya or Sun-rise hill and sets behind
the Asta or sun-set hill.

72. Raudra--belonging to Rudra, the god of fury, violence, war, &c.

73. Devasena literally means the celestial army. This fable seems to be
an allegorical representation of the attempts made by Indra to procure a
leader for the celestial host.

74. Anger personified is a deity.

75. Another name of gods, so named from their having only three stages of
life--viz., infancy, childhood, and youth--and being exempt from the
fourth--old age.

76. i.e., good and evil spirits.

77. One of the ensigns of royalty in Hindustan.

78. Brahma.

79. Devasenapati is the original. It may mean either the pati (leader) of
the sena (forces) of devas or the pati (husband) of Devasena.

80. A kind of missile.

81. Another kind of weapon.

82. The word in the text is “Agrahara,” which, as Nilakantha explains,
means here, “That which is first taken from a heap after the dedication
of a portion to the “Viswadevas.” What Draupadi means to say is, that she
always took care to feed those Brahmanas with food “first” taken from the
stores, without, in fact, having taken anything there from the use of
anybody else.

83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of
these soldiers was owned by Krishna, who gave them to Duryodhana to fight
for him. The story of Krishna’s offering to Duryodhana the choice between
these soldiers on the one side, and himself sworn not to fight but only
to aid with his counsels on the other, is given in full in the Udyoga
Parva. Duryodhana, from folly, accepted the former, who were all slain by
Arjuna.

84. The vow of the Asuras was (according to the Burdwan Pundits) never to
drink wine. It is more rational to suppose that Karna swears to give up
the refined manners and practices of the Aryas and adopt those of the
Asuras till the consummation of the cherished desire.

85. A very small measure.

86. Picking up for support (1) ears of corn and (2) individual grains,
left on the field by husbandmen after they have gathered and carried away
the sheaves, are called the Sila and the Unchha modes of life.

87. Naked.

88. Both these words are of doubtful meaning. It seems they are employed
in the Vedas to denote the faculties of knowledge and the moral sense
respectively.

89. The six acts of a king are peace, war, marching, halting, sowing
dissention, and seeking protection.

90. Tard-mrigam. Formerly Prajapati, assuming the Form of a deer,
followed his daughter from lust, and Rudra, armed with a trident, pursued
Prajapati and struck off his head. That deer-head of Prajapati severed
from the trunk, became the star, or rather constellation, called
Mrigasiras.

91. Abode of Varuna in the original.

92. Garuda.

93. Pavana, the God of the wind.

94. There is a difference of reading here. Some texts read fifty seven,

95. A difference of reading is observable here.

96. As a purificatory ceremony, called the Achamana. To this day, no
Hindu can perform any ceremony without going through the Achamana in the
first instance.

97. Traditions represents the sons of king Sagara of the Ikshwaku race as
the excavator of the ocean. Hence the ocean is called Sagara.

98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.

99. Perhaps, brands or torches steeped in wax, intended to be thrown in a
burning state, amongst the foe. Readers of Indian history know how Lord
Lake was repulsed from Bharatpore by means of huge bales of cotton,
steeped in oil, rolled from the ramparts of that town, in a burning
state, towards the advancing English.

100. Lit. be a Purusha (male)! Manhood would not be appropriate in
connection with a Rakshasa.

101. This weapon could restore an insensible warrior to consciousness, as
the Sam-mohana weapon could deprive one of consciousness.

102. Visalya a medicinal plant of great efficacy in healing cuts and
wounds. It is still cultivated in several parts of Bengal. A medical
friend of the writer tested the efficacy of the plant known by that name
and found it to be much superior to either gallic acid or tannic acid in
stopping blood.

103. The Guhyakas occupy, in Hindu mythology, a position next only to
that of the gods, and superior to that of the Gandharvas who are the
celestial choristers. The White mountain is another name of Kailasa, the
peak where Siva hath his abode.

104. According to both Vyasa and Valmiki, there is nothing so fierce as a
Brahmana’s curse. The very thunderbolt of Indra is weak compared to a
Brahmana’s curse. The reason is obvious. The thunder smites the
individual at whom it may be aimed. The curse of Brahmana smites the
whole race, whole generation, whole country.

105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal
to an hour of 48 minutes, i.e. the thirtieth part of a whole day and
night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.

106. Also called Gayatri, the wife of Brahma.

107. In the original., Vimanam, i. e., a car.

108. Samhritya--killing.

109. Lit. Letters.

110. Behind the plain and obvious meanings of the words employed both in
the question and the answer, there is a deeper signification of a
spiritual kind. I think Nilakantha has rightly understood the passage. By
Aditya, which of course commonly means the Sun, is indicated the
unpurified soul (from adatte sabdadin indriadivis &c.). The first
question then, becomes, ‘Who is it that exalteth the unpurified soul?’
The act of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, ‘Brahma, i.e., Veda or
self-knowledge.’ The second question--‘What are those that keep company
with the soul during its progress of purification?’ The answer is,
Self-restraint and other qualities, which are all of a god-like or divine
nature.’ The third question is.--Who lead the soul to its place (state)
of rest? The answer is, Dharma, i.e., restitude, morality, and religious
observances.’ It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--‘On what is the soul established!’ The
answer, according to all that has been previously said, is ‘Truth or Pure
Knowledge.’ For the soul that is emancipated from and raised above all
carnal connections, is no longer in need of observances and acts (Karma)
but stays unmoved in True Knowledge (Janana).

111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.
There is no need, however, of a spiritual explanation here. By Dhriti is
meant steadiness of intelligence; by Dwitiya lit, a second. What
Yudhishthira says is that a steady intelligence serves the purposes of a
helpful companion.

112. Nilakantha explains this correctly, as I imagine, by supposing that
by ‘sacrifice’ is meant the spiritual sacrifice for the acquisition of
pure knowledge. In the objective sacrifice which one celebrates, the
Sama, the Yajus, and the Rik mantras are all necessary. In the subjective
sacrifice the acquisition of true knowledge, life and mind are as
necessary as the mantras from the Sama and the Yajur Vedas in an
objective one. And as no objective sacrifice can do without the Riks,
being principally dependent on them, so the subjective sacrifices for
acquiring true knowledge can never do without prayerfulness, which, I
imagine, is represented as the Riks. To understand this passage
thoroughly would require an intimate acquaintance with the ritual of a
sacrifice like the Agnishtoma or any other of that kind.

113. Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--‘What is the best of things that fall?’
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--‘They that offer oblation to the gods,’ and by the
second, ‘They that offer oblations to the Pitris.’ The necessity of a
spiritual interpretation, however, is not very apparent.

114. Yudhishthira has the authority of the Srutis for saying that the one
pervading element of the universe is air.

115. The word used in the question is dik, literally, direction.
Obviously, of course, it means in this connection way. Yudhishthira
answers that the way which one is to tread along is that of the good.

116. Footnote 2: The Srutis actually speak of space as water. These are
questions to test Yudhishthira’s knowledge of the Vedic cosmogony.

117. The Srutis speak of the cow as the only food, in the following
sense. The cow gives milk. The milk gives butter. The butter is used in
Homa. The Homa is the cause of the clouds. The clouds give rain. The rain
makes the seed to sprout forth and produce food. Nilakantha endeavours to
explain this in a spiritual sense. There is however, no need of such
explanation here.

118. What Yudhishthira means to say is that there is no special time for
a Sraddha. It is to be performed whenever a good and able priest may be
secured.

119. That is, tranquillity of mind, self-restraint, abstention from
sensual pleasures, resignation, and Yoga meditation.

120. That is, hunger, thirst, sorrow, bluntness of mortal feeling,
decrepitude, and death






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